a. Simply by thinking of Kṛṣṇa at the time of death, one can enter the spiritual kingdom. b. Our thinking, now absorbed in the material energy, must be transferred to the spiritual energy. Therefore we have to practice remembrance of the Lord by chanting His names, which are non -different from him, and molding our lives activities in such a way that we can remember him always.
So here’s that one’s going to, in other words, at the time of death, that’s the point of transference. So whatever you’re thinking of, that’s where one will go to. You think of the Lord, you go to the Lord. You think of something else, that’s where you end up. Right? So in here, then, it’s mentioning, therefore, one has the problem, though, is the mind is absorbed in the material energy. The mind being absorbed in the material energy, then it’s distracted from Krishna. So the process of Krishna consciousness is transferring the mind from absorption of material energy to absorption in spiritual energy. This is what one is trying to do. Now, there’s two main processes that are here. Well, there’s one main process and one supporting process. So the main process is chanting the holy name, because there you’re directly associating with Krishna. So directly associating with Krishna, that means then you’re getting the greatest possible benefit from the process. Right? Because you’re absorbing yourself in Krishna. Krishna’s the all-attractive, the mind becomes attracted to Krishna. So this is the always remember Krishna part. So by chanting the holy name, this is the most powerful, most direct, and most important process to get you to remember. So all other things aside, this always has to take prominence. So many other things are there, developments, different preaching, managements, organizations, but the holy name must stay prominent. If it doesn’t stay prominent, then one has missed the point, because you’re trying to transfer your consciousness.
So you’re doing service. Why are we doing service? Just to do service, it’s good, it’s nice, like that. You’ll get the medical insurance that you get from being the temple president, like that. Why are you doing it?
Yes. Yes, mind, body, and words to be absorbed. So you’re trying to be absorbed in Krishna. So we’re servants of Krishna, so we do service for Krishna. But the whole point is to be able to remember Krishna. So that’s the direct. And then the other is our molding our lives activities in such a way that we can remember him always. So that means our life’s activities, those are what we’re forgetting Krishna about. So this is the never forget Krishna. Otherwise, why would we say, always remember, never forget? It’s a clever, poetic way of saying something that at all times, places, circumstances, remember the Lord. So it is clever like that, but at the same time, it does have meaning.
So always remember means those things that make you remember. Never forget means those things that make you forget, you have to get rid of those. So that’s the molding of the life in such a way, molding the life’s activities in such a way that we can remember Krishna. So our lifestyle, we are forgetting Krishna because of it. So we connect Krishna to that lifestyle, make Krishna part of that lifestyle. Then we don’t forget Krishna. Then we never forget. Does that make sense? Family life, we forget Krishna. We’re remembering the family. So you have to deal with the family in such a way that one remembers Krishna.
So that’s never forgetting.
Does it make sense? Always remember, that’s a positive thing. You’re chanting Hare Krishna. It’s not that, oh, well, I like to talk all day, so therefore I chant like that. OK, maybe that does do, but that’s not the real point. Point is that we’re chanting because we want to associate with Krishna. So chanting Hare Krishna, and then those who go with it, association of devotees hearing Bhagavatam, worshiping the deities, living in the holy dharma. This will come out in your Nectar of Devotion studies. These are the prominent, the most essential of all the 64 items of devotional service. So chanting is the essential point. So that is the main. And then those things that distract us, because that’s then taken care of by the, how do you say, specifically by the Vedic system. Because the Vedic system addresses all those things, the lifestyle that you have, that distracts you from Krishna, how to take that lifestyle and make it so you remember Krishna. The Pancharatra deals just with your basic aspect of sadhana. That’s all it deals with. It doesn’t, in ashram, it deals, it doesn’t deal with varna, because the two Pancharatra work, then that’s brahminical. And in ashram, it doesn’t deal with your brahmacharya, guhastha, vanaprastha, sannyasa. It doesn’t deal with that. It deals with that your sadhana within ashram. Because in ashram, you have sadhana, and then the position that you are in. Does that make sense? The sadhana in the particular ashram, that’s the detail of it. But sadhana is common, understand? Because that’s the actual elevating principle. The other is in support of. Does that make sense? So that’s the idea. So it deals only with that. But the varna ashram will deal with the other part of that, and your occupation, and the family situation.
Pancharatra, bhagavata don’t deal with that.
Bhagavata is directly how to remember the Lord. Pancharatra is the same thing, but ritualized and in support of that chanting of the holy name. Then the Vedic is then how to not forget Krishna.
Does that make sense? Like that. So these others, if all you do is sit and chant Hare Krishna, you’re not doing anything that would make you forget. So it’s a complete system.
The Pancharatra then includes more. There’s more activities that you do in deity worship. So there’s more aspects of the body, mind, and words to engage. But it’s all engaged in the Lord, in Vishnu’s service. So it’s also complete. Right? Then the Vedic system then deals with all those things that are very distracting. But the purpose of them also is chanting the holy name. Manu mentions that the most important sadhana, you could say, or duty of a Brahman is chanting japa.
If he does that and nothing else, he’s still a perfect Brahman who’s perfectly situated.
And then if he can do more, then he studies and teaches. Yes? When we’re trying to give guidance to someone with their japa, if they’re having trouble chanting 16 rounds a day, is it OK to get them to focus on a little bit of service, say, if they have a goal for the year and they love, so they can just regulate whatever little service. And then with their japa, we get them to chant one round for retention as a fixed thing. But then tell them that that will be like their goal. But then they should be chanting 16 rounds. So it takes off the guilt trip that can happen in the beginning. Yeah, it means if they’re in. At least in that focus, they’ll actually, it will be focused and attentive. So then they’ll be thinking of Krishna and not stopping at this goal. Yes, it means you can as a start. But the goal should be 16. In other words, you’re trying to chant nicely. So how much they can chant nicely and how much volume, then they should start with that. And they shouldn’t worry because it’s a matter of, this is something that our goal is that 16 is just also as a basic minimum. It should be 24 hours a day you’re chanting. Even whether you’re using your beads or not, you’re always absorbed in the holy name. Like the story of Arjuna, his hair was chanting. So like that. So that wouldn’t be so bad.
So that means he has good association when he washes his hair or something. No bad hair days. Yeah, no bad hair days. They’re always chanting.
Yes, but don’t emphasize the crutch so much as that we’re trying to get there, but we start here. You know, just like you’re doing exercise. So, you know, the first day, maybe one push up is difficult, but that doesn’t mean you stop. You start with that. But you’re trying to get to whatever is your amount that you’re trying to get to. You know what I’m saying? You know, someone wants to jog around the block, but, you know, they get on their running shoes and their outfit and get out the door and just, you know, get about 50 feet and then have to turn around and come back. But, you know, the next day they do a little bit more, a little bit more. The point is gradually introduce what’s going to work, but never think that gradual, that’s good enough. You have to get that balance because otherwise you have those. Otherwise, no, unless you chant 16 rounds, you’re in maya. And then there’s others, no, just chant one round and that, and that’s okay. You know what I’m saying? You get that. It doesn’t matter. We’re not fanatic. But the point is, is it’s a balance, is that we’re trying to chant always, always remember Krishna, so how much they can do. So 16 is a minimum that’s very dynamic, that 16 rounds combined with service is a dynamic amount that one will advance nicely, because our ideas in one lifetime go back to Godhead, you know, because you don’t want to say, oh, well, I’ll take a few lives, because you don’t know what will happen. You know what I’m saying? You just have to look at the second generation, you know, what happens. Because what’s second generation? Second generation is first generation that didn’t make it. You understand? That’s what they are. They’re not casual kids. It means if the parents were devotees when they were conceived, they are devotees from before. If the parents became devotees later and they were young, then there’s something more special there, then they’re born like that. Does that make sense? So then that means they were less advanced, or just like that. But if they’re born into devotee families, they were what you’re looking at in the community here who didn’t make it. You know what I’m saying? And this is the point. Look at the community. What do they do? What are their problems? Look at the second generation. They have the same problems? Right. Why? Oh, no, but they’re the great… No. They’re the same people. You know, all it is, is that you trade in an old body for a young body. But the soul and the consciousness and the karma are the same.
Does that make sense? This is the mistake made by the devotees. They either think, oh, they’re pure devotees, we don’t have to do anything. Or, you know, oh, it doesn’t matter. No, they’re devotees. They’ve come back to continue. And if you don’t create an opportunity for them to continue, why did they need to be born in your family? Wouldn’t it have been better to have been born to some nice family in upper New York where they would get into Harvard, and they would do all these things, and they would do well on Wall Street? Why be born in your family? You know what I’m saying? Like that. So, they’re born in devotees’ family because they’re meant to do devotional service. And to get them to do something else, that’s criminal, actually.
You know? You want to do something else, adopt kids, you know? Kids, you know, somebody from Vietnam, you know, works for a jolly. So, like that. And then do whatever you like with them. You know?
Does that make sense?
Yes.
His point is to get them to the understanding of Christian consciousness. So, in other words, it’s not just sentiment. You put the philosophy with it so they’re very clear. See, by understanding, it means you can create the sentiment where they feel comfortable, but that can always be distracted again. So, along with that, you have to establish the philosophy. To understand is that it’s not that, well, it’s not good enough to do this. No, we’re trying to chant 24 hours. So, the point is that the soul starts from wherever they are and tries to get themselves to that point. And at whatever speed and through whatever environment works for them. That’s the point. You know? That’s our Bhaktivedanta course, that beg, borrow, or steal, but get a taste for the Holy Name. So, it doesn’t matter as long as you get it. So, therefore, you’re encouraging them by two things. One, pointing out a goal so they know what it is. And two, understanding that their identity, the position they’re in, is not a problem. Because in the material sphere, how bad is the material, how bad is the reflection?
You know what I’m saying? If you look at it, let’s say I have a reflection, you know, I take my mirror out and I go over to a pile of garbage. You know, like that. And then, you know, after that then I go over to a Vogue magazine or something like that. So, the point is, but is there technically any difference between what you’re dealing with? You can say, well, this is garbage and that’s, you know, something aesthetic. But the point is, is that it’s a reflection. It’s not actually garbage or actually something nice. So, material existence is just a reflection of real existence. So, it’s because of us that we put, oh, right, you do this, that’s good, that’s that. Because we think the material energy actually is valuable.
You know, so this devotee did this and that devotee did that. And so, you know, like that. That’s so bad. That’s, you know, that’s terrible. This has to be dealt with like this or that. But what’s the reason it has to be dealt with? And as we were discussing on the, the third point in the subject, it’s consciousness. So, in other words, if you point out to someone how bad this is and wrong it is for, why is it bad?
Yes, the point is, the guy has dumped his wife, ran off with somebody else like this. What’s actually wrong with it? You know?
Because then you, go ahead. Lack of responsibility. Lack of response. So if you can’t do that, then there’s lack of responsibility, lack of commitment, lack of duty, lack of focus. One is simply what’s good for yourself. So how is that going to be useful in practicing Krishna consciousness?
You understand? That’s the problem. Not that the guy ran off with this one and dumped this. Because if you’re looking at, if it’s real, then you have to say is that, you know, these are real situations in life things. But the point is, it’s the bodies and the minds that are interacting. It’s not the soul. The soul is attached to that, therefore they’re in their environments. And if you look at it, it’s like we were saying, it’s a reflection. So why is one reflection better than another or less? It’s only because you think the reflection’s real, therefore you give it a real meaning that it has substance. It actually is there. There is a real reflection. So we don’t want to get distracted by that Mayavada concept. But substance is only valuable if it’s connected to Krishna. It’s a value. If it’s not, so therefore devotees jumping up and down about the bad morality of some member of the community, but they’re not connecting to Krishna, is just as much illusion as the person who’s committed that particular wrongdoing. It’s no different. But one feels, oh, I’m better. I’m pious. But so what? Deers are pious. They’re nice. They’re vegetarians. They’re very gentle. You know what I’m saying?
But so what? They’re a deer. They’re an animal.
Does that make sense? So we encourage consciousness and then quickly get it to the point. Yes. That’s the point, is that consciousness is what’s developed. So one has to find that balance between giving that, because they’re a person, giving that encouragement and that everything, but also at the same time showing that they have a proper identity and proper goal and proper method. That will then be useful because you’re going beyond what’s there. It’s including what’s there, but the emphasis is what’s beyond. We emphasize too much what’s there and how to deal with it. Oh, they did this and that. Oh, they used to smoke dope before. So what?
What are they doing now?
Right? It means if they’re smoking dope, that’s a problem. So it’s a problem. Their consciousness, they’re attached. So therefore, you want to correct the situation, but it’s for the purpose of correcting the consciousness. Otherwise, whether it’s this mundane activity or that mundane activity, it doesn’t matter. That’s what Prabhupada says, wet stool, dry stool. It’s not different.
But the wet stool is kind of ucky and the dry stool is kind of nice. You can take it out and put it in your pocket, stuff like that. But it’s still stool.
You know what I’m saying? It’s still stool. So that’s the difficulty is that the consciousness actually gets distracted. And because God is good, so good activities are automatically connected with God. But that logic is fallacious, right? Because the good activity, how have we defined that it’s good? Who’s defined that it’s good? If God’s defined it’s good and you’re doing it because God said it’s good, then it is connected to God. Right? But if you’re doing it good because that’s the social environment you grew up in, then that’s not good. It’s not actually good. It’s good in your society, but you can’t say that that’s connected with God. Devotees make this mistake all the time. You know? That’s why we’re going to analyze at this level so one can actually see what’s substance and what’s not. Right? Does that make sense? Otherwise, devotees are living a lifestyle, basically they’ve generated this generic kind of international lifestyle, but are they satisfied in it? That’s the problem. They’re not necessarily, they’re not getting that social and emotional satisfaction they’re looking for, because it’s based on a lie. It’s based on a falsity.
Because Krishna conscious is the ultimate piety, therefore, pious is good, and so, therefore, whatever I consider pious is God conscious.
You know what I’m saying? Somebody in the community is not dealing right with their family, so other devotees will take it as they’ll champion the cause to do something about this.
And they’ll actually think they’re doing something solid for Krishna consciousness, but are they really? Maybe they’re doing something good for the community, but what is their concept of community? And is actually what they’re saying about good, but is it really good? And if it is good, what aspect is good? Why is it good? But these things can’t be explained because it’s all sentiment.
You understand? So the point is, is something that’s wrong, there is going to be something wrong there, but there’s also, there’s principles on, there may be other aspects, but how to actually correct it? Unless you see principles, you won’t know what to do.
Right? You know, the subject is burning. There’s a principle of what you do with it when it’s burning. It doesn’t matter if it’s cauliflower, potato, or this or that. You understand? It’s the same thing. You’re going to get your spoon and stir it until there’s nothing sticking on the bottom of the pan. But that’s because you understand the principle of what burning is.
But if you focus just on the potato or the cauliflower, you won’t be able to do anything about it. So that’s the problem. They just replace one problem with another problem.
You know, it’s like Prabhupada says, you have a boil on your right knee and you get it, you know, by blessing transferred to your left knee.
You know, so the right knee doesn’t hurt anymore. So you’ve solved the problem, yes. But now the left one hurts. Right? So someone does something wrong in the community, they toss them out. Now, okay, you’ve solved that problem, but now you have a bigger problem. Everyone in the community feels insecure. They think at any time I could be thrown out. So that means no one’s going to commit to just giving their life and totally doing and doing full-time service because at any moment they could get thrown out. So that would mean then you don’t have anybody doing voluntary work.
Right? And look at this community. How many people actually do some service here? I mean, you know, do something with the temple.
Right? You understand? Two or three ladies, you know, do something in the, what do you call it, with Tulsi, a couple, you know, in the Deity room there. A couple others do this and that. A lot of people just do whatever they can do on their own. And a lot of people, they’re just living here.
Right? It’s a nice place. They’re living in the dom, but yes, so are the dogs, you know, so are the trees.
You know what I’m saying? And that is okay if they’re just there, but at the same time they’re getting involved in the political things and this and social things and, you know, how you say, gossip and all that. So what benefits that? You get 1,000 times the benefit of the gossip. The taste is 1,000 times more. It’s such fulfilling gossip.
You understand? So the point is, of this is not that one feels disheartened, but the point is, is that one actually looks at what one’s dealing with. Because devotees, a lot of times they say, you know, mold the lifestyle, mold the action. Oh, I’m Krishna conscious, I do everything about Krishna. But do they? That’s the real thing, you know, like that. They’re worried about the house or this or that, the kids, so many things. But they don’t necessarily connect that to Krishna.
You understand? So this is that, it doesn’t matter. Don’t worry how good or bad your life is. Worry about, is it connected to Krishna?
You know what I’m saying? That’s the point. So it’s not, but many, I’ve noticed, they don’t want to deal with this. And so, their life, everything’s perfect. And if you point out something’s wrong, you’re their enemy. Because in their mind, oh, my life is perfect, it’s all connected to Krishna and everything. They don’t want to hear how to improve it. So of course, according to Gita, you don’t tell them.
Ignorant people, you don’t tell. Because ignorance generates anger and envy. So that’s all you generate. So it’s not worthwhile. Like that, I’ve seen that. Does that make sense? So the idea is that starting to create community, people have to know who they are, how much committed they are, what aspects of their life are connected to the direct, and how much of their life is not. And what’s not, that’s where the indirect, molding your lifestyle.
Devotees are at the morning program, some come to something in the evening, most don’t. Like that. So after the morning program, through the rest of the day, how are they molding their life?
That’s the thing. That’s then what is being given here. That’s what Gita can show. So that everything is about Krishna. So at the time of death, you’re going to think of Krishna. Because in everything you do, no matter what it is, it’s connected to Krishna. Your relationships, the social things, your economics, your sense of justice, your sense gratification, your understanding of getting out of the material world, all that’s connected to Krishna. Because molding your lifestyle means dharma, artha, kama and moksha. That’s what you have to connect, because those are the mundane qualities. People are focusing on that. They want some social interaction, they want economics, they want it to be just, they have a sense of ethics, they need some sense gratification, though they won’t admit it, like that at all. And they’re interested in getting out of the material world, which is liberation. Have I mentioned anything that devotees don’t talk about? No. So that’s dharma, artha, kama and moksha. Those are material considerations. Now, if those have been connected to Krishna, then your life is molded in connection to Krishna. And the direct is what’s beyond dharma, artha, kama and moksha. That’s bhakti. So that’s the chanting of the holy name, worshiping the deities, like this. Living the dhamma, all those aspects. Does that make sense? There is no hope on our own, even if we know the philosophy, it’s quite hard. Yes. I mean, not so many, but we don’t worry about everybody. You worry about, means you can start, the thing is, when it comes to social elements, as in spiritual, the only element that you have actual control over is yourself.
So if you can correct, or let’s say, not correct, let’s say, correct by the way of connecting to Krishna. If one can make progressive one’s own lifestyle and one’s own contemplation and absorption, then you can have an effect on others. As Lila Amrita Prabha is saying, he’s chanting, he was alone, and then people came or attracted. Then those persons being attracted, they’re able to make others. Like Lord Caitanya went to South, he was alone, others, they became attracted. Then they’re chanting, they go back to their own villages and make their villages chant. Right? So when you’re dealing on such a big level, as we said, Krishna consciousness is the only common platform. Does that make sense? Socially, if you look at it, what do you call it? Demographics? Is that what you call it? The demographics of the community here would be very broad. So the point is, is that within each of these, you know, what would be an individual demographic?
You know, then in that group, they’re Krishna conscious and relating to each other and getting what they require socially.
Then, then it works. Right? It’s not that you have to have 2 ,000, all 2,000 devotees in Mayapur you have to be friends with. You have to be pleasant with anybody you meet. That’s etiquette, but you actually are close with those within your nature. So it doesn’t matter. Right? But the point is, is that has to be understood how to do that. That’s what’s lacking. So generally what they try to do is think to pull everyone together. Okay, we’ll have a, you know, a lawn party, you know, and everybody will bring, you know, enough prashad for three people. And, you know, enough people bring together that in theory you have enough for everybody. I still don’t know how it works, but, you know, everybody seems to be happy. But that’s, okay, nice, but that’s not the dynamic thing because how often does it happen? Generally it’s every, I don’t know, three, five, six years, there’s a lawn party, you know, out there in the park, you know, and everybody. And I guarantee not everybody comes like that. So, it sounds great, but it’s not actually the thing. The point is, is the individual being Krishna conscious, knowing how to interact with other devotees, then that happening, then it will develop. Because if you think about it, everybody only has a handful of friends, you know. Even of the handful, only a few are very close. And of those that you kind of, on a bigger scale, you know, interact with, there might be two handfuls, you know, or, you know, two hands and a foot or something. You know what I’m saying? It’s not that big. You know, so even the most gregarious person, you know, maybe kind of knows and interacts with, you know, between 10 and 20 people.
You know what I’m saying? So, the problem is not how, everyone can be brought together by the direct process. You know what I’m saying? Chanting, you know, temple programs, Abhisheks, Bhagavatam classes, these things, that can bring everyone together. Right? But on the social level, then it’s a matter of molding your life. So you mold your life, then others who, who appreciate that, then they’ll associate. Because Rupa Goswami mentions, swadjati means that you associate with like-minded persons. Right? And you try to find those who are more advanced. So, like-minded, more advanced persons.
Does that make sense? Is that going to work? It’s just like this. Is it a problem that a small group of people are close to each other and have interaction and they don’t worry about everyone else? No. Well, this is, this is how Israel has survived. Right? You have five million people that basically like each other and one hundred million people that don’t like you. Right? So it doesn’t matter what the hundred million think. It’s what the five million think. You understand? So that’s the point, is you can work within your thing. And then within a hundred million, they have also their groups. Right? So the thing, what brings them together? Is religion. Right? You know? These are Arabs. These are Jews. That brings them together. Otherwise, you know, it’s like, you know, who likes the Jordanians and no one likes the Palestinians. But if the Jews are bothering them, hey, that’s not going to happen. But if the Jews weren’t bothering the Palestinians, they’d be in the same situation they’re in now. Because no Arab likes the Palestinians.
Right? It’s just the way it is. You understand? But Palestine is actually Jordan.
Right? But they’re trying to say, no, Palestine is Israel. The Jordanians are saying, no, it’s Israel. But it’s actually Jordan. Right? It’s the same principle.
So the point is, is that if like -minded persons you’re close with, then it doesn’t matter. You’ll get that social interaction you’re looking for. And then there’s always Krishna Conscious means it’s meant for everybody so everybody can take part. You’ll have your bigger scale things and you’re going to have your smaller scale.
You know what I’m saying? It’s not all going to happen in one way. There’s varieties of ways it happens. Does that make sense? So what doesn’t work?
No, the largest scales, people come to the Abisheks and things like that. So everyone’s coming together. I would say it works more on that level than it does on the small scale.
Yes, but that’s why you have that’s why I’m saying is unless Krishna Conscious philosophy is the basic foundation of community.
But it’s not.
Yeah. So there it’s just a matter of what can you do other than you preach and follow yourself.
Yeah, but then Guru to help. Yeah. So it’s just you do what you can. Because the point is, is Krishna is always going to take care of you. No matter what happens. He takes care of everybody.
Does that make sense? So one is secure knowing that Krishna will take care.
So how he takes care, what arrangements he makes, then, you know, that’s there.
But ultimately, nothing in the material world is secure. Why? Because it’s temporary. That’s there. So even if everything’s going perfect, it’s still temporary. But besides that, it’s always a problem because of people’s mundane consciousness.
The problem is not the Krishna consciousness. The problem is the mundane consciousness. Right. And then within the Krishna consciousness that they can cooperate.
Because in the spiritual world, you also have different groups, different parties. They don’t necessarily get along socially. But for Krishna, they get along.
Does that make sense? They have different, you know, Mother Yashoda is up to her. Krishna stays in the house all day. Right. So the cowherd girls aren’t going to like that. The cowherd boys aren’t going to like that. You know. But, you know, so it’s worked out that he gets time to go out in the fields. You know. And then he can be with the cowherd boys and cowherd girls. Does that make sense? So all these different rasas, the rasas themselves aren’t compatible between themselves.
Does that make sense? But, you know, they get along because it’s about Krishna. Because they’re ultimately trying to please Krishna. So because Krishna wants to go out into the fields, then it works. So because it’s not about Mother Yashoda, it’s about Krishna. Therefore Mother Yashoda agrees to it, but she’s worried about, you know, his safety and all these different things. So the other cowherd boys are assured that, you know, he’ll be taken care of nicely. So they all take out their weapons and everything along with them. And so then Mother Yashoda, okay. Does that make sense? So that cooperation is there.
See, I’m making these points. I mean, it’s not meant to, but maybe it does because it gets overemphasized. Trying to create insecurity or create a feeling that things aren’t ideal. Trying to create an, how do you say, an environment of contemplation that one is actually able to contemplate about oneself. Right? Because from that start is how everything will work. Does that make sense? So that’s what we’re trying to do. Sometimes to make the point, we may overemphasize things.
Okay? Yes? Anything else on this?
No?
See, the Bhagavad-gita teaches how to absorb the mind and intelligence and thoughts of the Lord. If the intelligence and the mind are always engaged in thoughts of the Supreme Lord, then naturally the senses are also engaged in the service. This practice is the process of devotional service.
So, the intelligence and the mind, if they’re thinking of the Lord, they’re the controllers of the senses.
Pradyumna is the Lord of intelligence, he’s the Lord of the senses, because it is only through intelligence that the senses can be applied. Right? So one’s contemplating that, Krishna, one will be contemplating how to apply the senses connected to Krishna. Means the technique of it. The mind is contemplating Krishna. The mind likes Krishna. The mind is attracted to Krishna. Then the mind wants to do things in connection to Krishna. So, the… How do you say?
The senses will be engaged. Because the senses actually being engaged depends on the mind. The quality of their engagement is the intelligence.
Didn’t make sense? Means the intelligence is discrimination. Senses discriminate. So, you apply your intelligence, then the sense can be more… more focused. Get more result. Right? But then that result is up to the mind what it does with it. That make sense? Yeah? Okay, so, that’s the point. If the mind and intelligence are absorbed in Krishna consciousness, the senses will naturally be absorbed. So, we’re trying to… The intelligence contemplates the philosophy. The mind then sees that and engages in different activities with devotees and that and develops that appreciation. Then we see is that the senses will come automatically. So, then that’s the practice. That’s the process of devotional service. When the mind and intelligence are absorbed, subtle body, the gross body will follow that. This is body, mind and words.
The mind and the words, so intelligence and mind, if they’re absorbed in Krishna, the body will follow. Right? So, of course, somebody who’s very new, they don’t know how to think about Krishna, their intelligence is developed like that. So, you engage the body. Right? They wash pots, you know, for six months or something. So, that then gets them purified. And in that time, they start to hear and everything about Krishna. So, practical services going on, purification is there. And then their knowledge about Krishna is increasing. So, then at some point, then it all starts to work. So, then the body, mind and intelligence all can be engaged.
So, that’s the…
That combination, that’s the process. And then one must learn this process by rendering service to and inquiring submissively from the self-realized soul. So, the process can’t be made up. So, Prabhupada has given us this process.
Right? So, then, studying his, what he has given, right, from the devotees, from the community of devotees, that is then what we are trying to do. So, submissive means what Prabhupada says is right. We don’t understand it, we can inquire. That’s not being unsubmissive. Unsubmissive means is that you don’t understand it, you don’t want to understand it because you think it should be changed. Submissive means it doesn’t make sense, explain it. Right? Arjuna, right in the beginning of the third chapter is saying, it appears that what you are saying is contradictory. So, he is telling Krishna, you are talking about doing your duties, fighting on the battlefield, but at the same time he is talking about the soul and spiritual and the higher principles. So, he was on the battlefield to kill his relatives because they have been annoying him for the last, you know, whatever it is, hundred years or something, you know. So, he wants to, you know, correct the situation. So, he can’t put the two together. So, then, Krishna shows karma yoga, your varnasrama activities and the philosophy of Krishna, they work together.
Right? Your activity is based on that you are the soul, but you are doing it for God, that makes it karma yoga. Does this make sense? So, it’s not a problem that one sees something one can’t understand. Submissive means you are willing to be informed.
Right? Unsubmissive means you don’t want to know about it. So, you don’t actually want to hear, you’d rather argue. So, does that make sense? So, that’s why service is important. Without devotional service, one can’t actually inquire submissively. With devotional service, one is inspired to do service and because of doing service, then one is able to inquire submissively. Then what one has heard submissively, then one applies that in service again, that will generate more interest and then more inquiry. Right? So, it’s a process. It goes in a circle. So, if you are not rendering service, then you are not actually going to be inspired. Therefore, your questions are not going to be useful. Right? Does that make sense? Much of the time, the most, you could say, most doubtful questions about Prabhupada’s instructions, you’ll notice, come from devotees that aren’t known for doing any substantial service.
So, the problem is not that they have a question. The problem is that their question is not submissive. They are not actually wanting to know. They just think it’s wrong and they want it changed.
Does this make sense? Why? Because the adhikara, the qualification is not there because they are not rendering solid service. Because the point is that it’s not an option to doubt whether Prabhupada’s instructions are right or not. Right? You can have a doubt that I don’t understand Prabhupada’s instructions. I don’t understand how to apply it or why Prabhupada would say this. But I don’t have a doubt that it’s not right. Right? Scriptures can’t be doubted.
Right? But one may have a doubt about your understanding or application. That can be there. You can even have a misgiving about that. It just means it’s deeper. There’s attachment. But the point is you want to know. You want to be put on the proper understanding. That’s the difference. So, that comes by rendering service.
Yes? The service has to be rendered to the person that we’re inquiring from? Does it have to be rendered to the person we’re inquiring from? Well, in this case, it’s rendered to Prabhupada. I mean, service is rendered to Prabhupada. Instruction is coming from Prabhupada. So, then, in this way, you can say, yes. But it must be, how do you say, in connection to the principles that the instructions are from. You know what I’m saying? Like, Prabhupada is saying you must surrender to the spiritual master. So, one is, we’re surrendering to Prabhupada as the founder Acharya, but at the same time, it also means one’s own specific spiritual master. So, that principle is being followed. Detail may be different.
Does that make sense? Because it’s the principle that’s important. The detail may adjust, but you actually have to know what the principle is to make any adjustment in the detail. And for many things, the tradition establishes detail, because it is the specific application of the principle that most universally works. Therefore, it’s preferred.
Does that make sense? You know, it’s just like, if you’re in a kirtan, you know you’re chanting, you’re absorbed. You know, chanting japa on your own with no one else, you might be absorbed, you might not be. Haridas Thakura was absorbed. So, it worked. But for others, it may not be. So, the kirtan is important.
You understand? So, that congregational chanting where everyone’s chanting, everyone’s absorbed, everyone’s involved. Does that make sense?
You mentioned that tradition is the most universally of the…
Yes, it has the broadest range. So, what is the difference between the tradition and the custom? Tradition and custom.
Tradition is what the great personalities, how they applied in their life the teachings in the Veda. So, following the teachings of Shruti, these great personalities applied it in their own life. That’s the Smriti. Right? Custom will be, you know, local, how you do certain things like that. Means, there may be a non-difference in the two words, but this would be how I would apply. So, that’s why I say why you would see is there is that principle, let’s say, of serving prasad, but there might be some slight difference in detail if you’re in a Bengali house or in a Gujarati house, you know. One may be giving more bowls or this or that. One might not. One might give you a banana plate. One might give you some other kind of plate. That’s their custom. But the point is, is that you’re taking care of the guest. You’re seeing that they have all facilities. Right? Does that make sense? So, in other words, you’re understanding the principle that the tradition is establishing. So, you understand the principle the Veda is making and the detail of the tradition and how it applies the principle. Then you take that and apply that what works for you. As long as the tradition is maintained, the differences in custom don’t matter. Doesn’t really matter. It doesn’t really matter. So, it’s like, you know, somebody likes to wear all white cloth. Someone likes to wear cloth with nice borders on it. These are that. Someone wears unsewn. Someone wears sewn cloth. These are, you know, personal feelings or customs in an area. So, that doesn’t matter. The point is, is that you dress in a cultured way. That’s the principle. Does that make sense? Yes. I saw you have a video about working between Veda, racials and local customs. But for how long is not necessary? Where do you see the true harmony between the customs and the tradition? There’s a bit? Harmony. Of course. The custom has to be based on the tradition. Because you’re going to have, you’re going to have, there’s four stages. There’s the Veda itself. Right? Then the Smriti is going to be the tradition of those great personalities, you know, the ancients. Right? Then you’re going to have how to apply that tradition in a context closer to your environment.
Like that. You know, like your Acharyas and things like that. Then there’s going to have what works for you. Like Ramanuja is giving something. That’s spanning hundreds of years. But his is based on the tradition established by those before. And theirs is established from the Veda. Then within that you take how that applies to you in your life.
Let’s say, for example, in the Puja. You know, some get more into the rituals, some more into prayers, some more into the Manasa Puja. Like that. Some have one deity, some have many deities. All these are taught by Ramanuja.
And that’s based on the Pancharatra that’s given by Narada in that, which is based on the Veda. Right? So, according to you, you have a very, let’s say, strong mood. So you like, you know, meditation and stuff. So you’ll do a bigger Manasa Puja. There’s someone else who, mind isn’t so developed, but, you know, they like dressing the deities. So they’ll do that more. Someone else has more mantras. Someone else, you know, will offer more prayers than that. Someone else will do a more elaborate, you know, all day they’ll do Pujas. Someone will just do it in the morning. You know what I’m saying? So, that’s applying in your life. But that’s based on what the Acharya said and that’s based on what is there in the scriptures, is that what’s based. You know what I’m saying? So, we have this, what’s there, and the Bhagavatam is giving all, means that Smriti, and it’s showing the tradition of all those great personalities. Then we have the Gaudiya tradition.
So, within that, how the Gaudiyas apply that tradition of those great personalities in the Bhagavatam. Right? And then Prabhupada will give that to us. You know, that’s specifically then the Gaudiya for us. Then we’ll use that in our life. You find how it works, you know. You know, how do you situate yourself, you know, in ashram? How do you situate yourself in varna? You know, how much, how close or not close are you to the temple? How much are you involved in that kind of service or not? How much are you working with others? How much are you working on your own? Does that make sense? So, that’s where you have to make it fit.
So, that’s the process, is that all these four stages must be there. The difficulty comes is, okay, this fits for me, and I might take something of Prabhupada that might not, and then after that it doesn’t have any connection, really. So, tradition doesn’t matter. Oh, we’re Gaudiya. We don’t care for that. Who said we don’t care? You know, was Lord Caitanya, what ashram was Lord Caitanya?
Sannyasa. What varna was Lord Caitanya?
How did, how many times a day did He eat?
Here, it goes out to a lunch. Right? What were considerations in going to lunch? Arbitrary? Or according to the traditions of a sannyasi or a brahmana going to a brahmana’s house to eat? You understand? So, say what you want, but the culture was still followed.
But it’s not the prominent thing. You have to do something, right? There has to be some regulation on eating. Why don’t we have lunch at two in the morning? Right? I’m saying, during Ramzan, the Muslims do.
Right? Because from sunrise to sunset, they fast. So as soon as the sun goes down, they eat. And before the sun comes up, they eat again.
So that’s how they apply. You know? But there’s some standards based around fasting. But when they’re not in Ramzan, they don’t eat in the early morning.
Right? So there’s some connection to some instruction. Some, you know, does that make sense? So, the idea is that if you make it up, then the problem comes, unless one is perfect, then what one has made up may be subject to the four defects of the conditioned soul. And if they are, do you want to base your going back to Godhead on that?
Wouldn’t it be better to base it on what Krishna and the Acharyas and Prabhupada have given us? Right? Because there’s a connection.
Prabhupada… Why? Because then they can say, I can change what Prabhupada gave. That’s always the next point. Anybody who’s talking about, Prabhupada changed things, he didn’t do like before, he made his own. All you have to do is wait a few minutes and then they’re going to say how they’re going to change Prabhupada’s instructions.
Like that. Prabhupada didn’t change anything. Prabhupada was exact. He was just so clever in doing it that he could take actual, real, old traditions and put them into a context that are very comfortable to, you know, contemporary man. You know, it’s just like most people are comfortable with kirtan, lecture kirtan. Right? And that kind of like is a nice program and then prasad. But that is really an ancient system.
The Veda works like that. At every verse, it starts with om and ends with om. That’s called sampat. Right? And so you can’t say a Vedic verse without sampat.
Does that make sense? Classical verses, you say om and don’t say one at the end. But Vedic, it has to be there. Right? If you’re only saying one, then it ends with, you know, with, you know, om shanti shanti. The point is to get the om in there. Even some like om.
I think the Madhus, when they do Vedanta Sutra, because the Vedanta Sutra is so prominent for them, they’ll put om at the end of each. Om atato brahma-jijasa. Om. Om.
Yeah, janma-vyasya yatha. Om. Om. Tat tu samad-vayat. Om. Om. Ek-saterna-sabdam. Om. They’ll say it and then the om and then the next om. They’re like the, you know, others will take this om and this om and put it together because that end one is that. But no, they want to make sure they’ve got two oms, you know. Each one is complete like that. While others will put om at the beginning, chant all the sutras and then om at the end. You know, so you have these, basically these three options. So Prabhupada then did like this. So you only find this being practiced by really, really traditional people. But he’s made it just as a common thing. Everybody, that’s, yeah, it’s nice. You have to do something. Then at the end, okay, you know, so much philosophy, you have to have some kirtan and then people really like it. Devotees really like it. No? So Prabhupada didn’t change anything. Only fools say that. People who only see details think Prabhupada changed something. But he didn’t. The principles, he doesn’t change. He even said all the examples he gives are all in the Shastra.
All his analogies, they’re from the Shastra.
So you’re not going to get anyone more traditional than Prabhupada. But Prabhupada’s able to take that and take it and transplant it into any environment because he sees the soul. He sees that tradition, you know, the principles of it, and then you find how to apply it.
He’s not trying to say you have to say Om and then Hare Krsna and this kind of thing. There are people who do that.
So he doesn’t have those problems because he understands the principles.
Om is the last manifestation, basically you could say, of the Hare Krsna mantra. Last expansion. So therefore, if you chant Hare Krsna, why you don’t need to chant Om? So our kirtan, we don’t start with Om. Like that. You understand? Does that make sense?
Okay.
Okay, so just that this will be studied next year, but just to be, just so you’re clear on what are the top main broad categories of the Gita. Okay. In the analysis of Bhagavad-Gita, Srila Prabhupada has categorized the subject matters of Gita under the following categories.
Part 1, man’s eternal relation with Godhead. Part 2, Section 1, man’s duty towards Godhead. Section 2, nature of Godhead. And Part 3, man’s ultimate necessity and perfection of life. So this is in Sambandha, Abhidheya and Prayojana. So what is man’s eternal relationship with Godhead? So that means, who’s man, who’s God, what’s the material energy, what’s the relationship? That’ll all be established there. Part 2, the man’s duty towards Godhead and the nature of Godhead. So what is our duty towards Krsna, and then what is Krsna’s nature, so we know how to render that duty towards Him. Right? And then 3 is what’s the ultimate necessity and perfection of life. Means, goal means what you require. You endeavor because you require it. Right? So that’s why we can say goal, we can say attachment, we can say necessity. So here, by looking at ultimate necessity, is what’s needed. Because otherwise you say, oh, that’s my goal, but it may not be important.
So real goal is one that’s necessary.
Right? You know, you’ve heard this thing, you know, you don’t always get what you want, but you get what you need. Right? Because need is actually the goal. What you want is the desire, it’s not actually goal. People can’t tell the difference. I want this, but that doesn’t make it a goal. I need, that’s a goal.
Right? So there’s a difference between the two. Because otherwise, if it’s want, then that puts it in Part 1, that’s sambandha. Desire is part of sambandha. But need, that’s prayojana.
Does that make sense? These three headings directly correspond to sambandha-abhidheya and prayojana.
And this is coming from, Sri Caitanya Mahaprabhu often mentioned understanding Vedic literature through sambandha-abhidheya and prayojana. For example, Bhagavan sambandha-bhakti-abhidheya hoy, prema -prayojana, vede tin vastu kay. Sri Caitanya Mahaprabhu continued, The Supreme Personality of Godhead is the eternal, is the central point of all relationships.
Acting in devotional service to Him is one’s real occupation. And the attainment of love of Godhead is the ultimate goal of life. These three subject matters are described in the Vedic literature.
So, Krsna as the, and then it also mentions Madhya-lila 25, 103 to 104, see 25, 31, and 20, 143, all in the Madhya-lila. These all establish this sambandha-abhidheya and prayojana. So this is the basis of our whole course.
You know, I wonder what it is. It’s this. You understand these three, everything makes sense. Don’t understand these three, you’ll, you know, be good in certain aspects and this and that, but it won’t come together and be as complete. You might overemphasize one area or another. This doesn’t make sense.
Sambandha means the relationship of the living entity with God. Right? So, means you have so many relationships, but the ultimate relationship is with the Supreme Lord. And here it’s pointing out the central point of all relationships. It means, as we said before, the central point, you have your family, the central point is Krishna. Right? You have your job, the central point is Krishna. Even you get into details, we said, the child is actually, the childness is Krishna. So, actually, that taste that you get from interacting with the child is coming because of Krishna. He’s the central point. So it isn’t a relationship that’s there that Krishna is not the central point. Therefore, He is the ultimate relationship.
Right? So that’s sambandha. Understanding that direct ultimate relationship and also how He’s in everything in your relationship with everything that you have is also Him. Right? So the direct and the indirect.
Abhidheya means the process of reviving that relationship. In other words, you have the relationship, we’re reviving. Why use the term reviving? Because it’s naturally there. So you’re reviving what’s already there. How to bring that out? How to make that happen? Right? Like that. So it’s not a matter, Prabhupada says, it’s not an imposition.
Right? It’s natural. It’s just drawing out. Right? So this is the ultimate. What was that? What’s the French weirdo? You know, the education master. You know, bring out the inner, draw out the inner child. Right? So like that. You’re drawing out the natural devotion. Like that. So you had something right, but it wasn’t quite focused enough. Right? Like that. Missed the point. And prayoja means the mature result, the attainment of love of God. Right? Because there’s so many results. Right? So all these activities, they bring one forward. But the ultimate result is love for Krsna. Right? That’s what we’re trying to get.
Lord Caitanya presented His teachings in terms of these three principles. And all the Gaudiya Vaisnava acaryas have presented their scriptural commentaries based on these precepts. You study all the acaryas’ commentaries, they all use this. They don’t use something else. Yes?
Means they should. You might not. But why are you chanting japa? Means you want to chant sixteen rounds. So what’s your goal at the beginning of the day? You have no rounds done. What’s your goal? Sixteen rounds. But what’s the goal of the goal of sixteen rounds? Right? You know? You’re hungry. What’s your goal? Right? Take prasad. Okay, but what’s the purpose of taking prasad? That you remember Krsna. That you’ll develop love for Krsna. Does that make sense? So everything is connected like that. Yes?
We should not put, it is not needed to put so much stress on understanding some one area of your yoga.
Um…
You’re talking about a particular region around Holland? No, I’m sorry. Oh, okay. Because I know that area also says this. Um… Because they don’t understand what it is.
That’s all. It’s that simple. If they understood what it is, all the problems that they deal with in this society, you could solve. Because as I pointed out, even your social issues come down to people don’t actually understand sambandha-abhidaya-prayoja.
Because the Bhagavatam is is expansion of what?
The Cakrasloki. Cakrasloki defines what? Sambandha-abhidaya-prayoja. So to say you don’t have to actually understand sambandha-abhidaya-prayoja means you don’t actually have to understand the Cakrasloki means you don’t really have to understand the essence and the purpose of Bhagavatam.
It’s just not understood what it is. They’re taking it as just another philosophical concept. But it’s not another. It is THE philosophical concept. Everything else connects with that. Because otherwise, if you don’t focus on that, what are you going to focus on? What’s their alternative? What do they say? We don’t have to put so much emphasis there. What do they have to focus on?
Either they use it unconsciously or just take parts of it. Yes, but my point is if you don’t have to put much emphasis on it, what should you be putting emphasis on?
So if you’re not putting emphasis on anything, then that’s kind of like nebbish-ism.
You understand that? You don’t understand nebbish?
But just do it. OK, that’s great if you’re making shoes or you’re from Egypt. But the problem is that just do what? How do you know what you’re just doing is correct?
And actually, if you go to most temples, are they doing anything?
It looks like some sort of painting. I don’t know what it is. It’s not English. Yeah, it should not. We don’t want to over-emphasize because the point is is understanding this, you have to apply it. So just being academically absorbed in some Vandavidayan prayojana, that’s also not very useful because the point is until you apply it, you won’t actually understand it because you inquire and then you service. Pranipata, Pariprasna and Seva.
The three go together.
But the question comes is that did Prabhupada request or expect the devotees to study his books and get degrees? How many temples have these degrees running in their temple? We have 400 temples. That means we should have 400 centers that are issuing Bhakti Shastra and all that degrees.
Yeah. And even that, many times, they’re not even a temple. Right? Radhadesh now is not technically a temple as such. It’s an educational institution. You know, MIHE is not a temple. It’s an educational institution. You know what I’m saying? It’s part of the MIPO project, so you could say therefore the MIPO, but is it required that everybody get? Is it required that everybody studies? So you’ll find some places they do have but most places not.
So that’s something that Prabhupada… Prabhupada was saying that by 1975 he’d have Bhaktivedantas. He was talking about in the 60s, so he expected devotees to develop the courses and study, that they would have studied, finished studying Bhagavatam by 75. And then they would become gurus. So Prabhupada was going to establish gurus before he left.
But, still to today, they’re trying to figure out do we actually have… Do we need all this? But if we don’t need this, why do we need something less like collecting money?
You know what I’m saying? Management. These are all lower levels. So if you don’t require the brahminical standard, why would you require ksatriya, vaisya, shudra standards?
You know what I’m saying? Because Vedic culture is called brahminical culture. It’s not called ksatriya, vaisya. No, it’s brahminical culture. You don’t say, well, it’s ksatriya culture and that includes everything. No, brahminical culture includes the others. But the others don’t include brahminical.
Does that make sense? So the point is it has to be understood. You don’t understand it, then what?
You know? Then there’s so many confusions about this and that and so many other things. Why? Because you’re not understanding the Sambandhapadeya approach. That’s understood. These problems go away.
Does that make sense?
So it’s here. And molding our life activities. So there’s sadhana and molding the life activities. Devotees know the sadhana. And before when the sadhana was the life activities, then it’s fine that that’s all there is. You don’t need more. You live in a temple and that’s all you do. Then it’s perfect. It’s already done. But how many devotees don’t live in the temple?
Yeah, the majority. And so what is being done to mold our life’s activities that we can remember Krishna always? So that’s going to be in that process of understanding the Bhagavad-Pancaratrik and Vedic processes.
That means the culture. So what’s lacking is culture.
Philosophy is there. But there’s culture. But there’s speculation. And then in that speculation you come up with ideas like this. We don’t have to emphasize. It means, yeah, we don’t just talk that only exclusively. Like before we had one preacher. All he talked about was the mode of goodness. Establishing yourself in goodness. We don’t have to emphasize that much. But yes, we do have to establish yourself in goodness. But it’s not overemphasized.
So it’s just a matter of this. If it’s overemphasized where it’s not practically applied, that’s another thing. But if you practically apply it, that’s not overemphasis.
It’s also mentioned that in some instructions, Prabhupada, that those who have such inclinations… Yes, those who have such inclinations. But now, how many people are coming to the MIG? There’s like, what, a hundred or something? Right? How many of them are being sent by temples?
Right? So that means is, yes, so those who are inclined, they should be studying that. Those who aren’t, it doesn’t matter. Prabhupada had devotees here who made the cloth. They used to make cloth here, on the machine, the top machine. And I think Jaya Bhattacharya Maharaj was worried that they weren’t chanting the japa. And Prabhupada said, their making cloth is their japa.
Because they didn’t want to chant. They weren’t interested in chanting. But they were willing to render service to Krishna. So they’re just doing service all day. Even if they didn’t chant. Because they would come to the kirtans and sing nicely and take part in the programs. But they were not at all interested in japa. So Prabhupada said, their service is their japa. So as an occupation, they’re doing artistic work.
Does that make sense? So it works there.
You know what I’m saying? But naturally as they took up preaching or that, then they would start chanting and stuff like that. But as long as they’re just identified as someone who does artistic work, if they do nice, but if they don’t do, it doesn’t matter. Because they’re doing things in support of those who are. That’s the sudra. Sudra assists those who are nicely situated. And they do that sincerely, they get benefit. If they can do it themselves, that’s even better. But if they can’t, it doesn’t matter.
Does that make sense? So Prabhupada even said second initiation. It’s not, you know, everybody doesn’t have to get second initiation. They’re qualified, they get it. They’re not qualified, they don’t get it.
Does that make sense? So all these things are there. So you have to look at the picture. How does that work? And then apply it. But how do you define how it works unless you understand nature?
Right? And nature is defined in the Vedic system. The same devotees who, we don’t emphasize samana, abhidheya and prayoja. We don’t emphasize, you know, varnasrama either. So my question, what do they emphasize?
Otherwise, like I said, it’s nebishism.
Nebish. Nebish is the Yiddish word for a nothing. A guy who does nothing. It’s called nebish. You know, a nice guy who does nothing.
Does that make sense? So, what is it?
You know, just like if you talk to other sampradayas or lines, spiritual lines, they’re going to ask, what’s your book? What’s your sadhana? You know, what’s your deity? Who’s your acharya? What’s your line? Can they answer those things? What is our book?
Bhagavatam. All other books are in support of Bhagavatam. Bhagavatam is the book.
You know what I’m saying? What is our sadhana?
Yes. Chanting the holy name. And it’s specific as far as, you know, ritualistic content.
Kirtan? No, it’ll be Pancharatra.
Right? Our lifestyle is technically regulated by Pancharatra. But it’s based around, focused on the Bhagavatam, chanting the holy name. Not on deity worship, but on the holy name. But it is a Pancharatra lifestyle.
You know what I’m saying? You know, can the devotees say what, I mean, ashram generally they can say, but a lot of people can’t. But varna, can they say what varna they are? You know, it’s not rocket science. You know? Like that. They don’t want to say, because, not they couldn’t say, they wouldn’t want to say, oh, but then you’re discriminating. So if you discriminate between, you know, how you say, you know, when you go for prasad, what you’re eating. You know, saying, you know, can I have more cheese? That’s discrimination. Why are you discriminating? You know, what’s wrong with the sauce? You know, why are you discriminating against the sauce? Right? But most Westerners discriminate against the sauce. Right? So this is against the Western principles of this broad-minded equality.
Right? You know what I’m saying? So it’s not consistent.
So where are you going to get these things unless it’s known? So it’s a matter of, we don’t emphasize it. Yes, we emphasize chanting the holy name. But in understanding who we are in the process of chanting, we study according to. It’s not that we emphasize. We study according to. And it works. It works. Even, even those, it means, one can say, no, we’re just practical. But now, a seminar was given on Sambandha Abhidheya Paryojana to professionals.
And I don’t mean, you know, they say they are. Everybody in the room, there were 70 people. Everybody in the room was earning minimum $100 ,000 a year. And some were, they were working economy jobs. Most were devotees. But they’re, you know, they’re professionals who do that. And they felt that understanding of Sambandha Abhidheya Paryojana even made it, their work work better, let alone their devotional understanding.
So, how would one come to the conclusion that Sambandha Abhidheya Paryojana is not important?
It’s just lack of training in that. You see, then it makes sense. Mataji? Oh, Mataji. One thing is, huh? You teach. This one, you want to note down this question. You’re going to hand it out or reading it out or the essay?
Okay, okay, okay, okay. No problem. Okay. Okay, does that make sense?
So, what is it that we’re, what do we have here?
Okay.
So this is, okay. Now of this, then they do all the review questions?
Okay.
Okay. And then there’s four questions. Do they do all four? They choose one. But all these, they should go through for themselves. Okay. So here we have, have the, for the first week. Then the, the essay questions and that. Then, there’s, there’s review questions. So that going through this, then you know whether you’ve gotten, you know, all, in other words, all the information that’s there. The review questions are the information, right? In other words, what has been, in the introduction, what information has been studied? Right? So you should go through there and be very confident you can do them nice. You don’t have to write anything on them. Like that, the hand in, you want to write yourself, but you should go through each one and be very clear. And if you don’t, look back into it and, and find it, then it’ll be very, you’re, you’re sure you have the information. Then there’s essay questions. There’s four essay questions. That this is, then is for understanding, do you understand the principles that are being delivered in this information? Right? So much information, we have twelve questions on information. So, within that, there are certain principles of Krishna consciousness that are being presented, why the introduction is there. Right? So that’s what the essay question’s about. So that’s what you want to write on. So, there’s four here. You, you could choose any one you want. Like that. And write. It should be no more than a page. No less than half a page, no more than one page. Right? So it means minimum, you know, what is it? I mean, two hundred words, maximum four hundred, right? Hmm? Handwritten. It could be typed. It could be, you know, you can get out your pen and do it in calligraphy. Just make sure it’s in, you know, you know, some variety of English text that we can understand, you know, like that. You know, don’t write it in health or something. Yeah. Like that. This is not there. You could send it in to the Star Wars site. They might give you a good rating on it. But I don’t know. You’re not into health, right? No. You? No. I’m sorry. No health. Like that.
Yeah. But if it’s handwritten, means it has to be readable.
Right? It’s not that we’re going to grade you on handwriting or your English, but we’re going to grade you on what we can read.
You know, it’s because you can only read your name. You know, nice name. Yes. Very devotional. Like this and that. Great. Fantastic. OK. And this should be handed in, what, for next week, by next weekend.
Next week. Yeah. So hand it in next week. Like that. Because next Friday you get another one. Like that. So the idea is the sooner you hand it in, are we doing like Sir Hojomar’s did? Are we doing like Sir Hojomar’s did? OK. Yes. Means, yeah, he would take it on Monday. Then he would read through it. If there was something that wasn’t clear, he’d make some comment. You had a chance to rewrite it once to bring it out. And then after that, it was done. This, this is here, these essay questions, it’s not about, OK, well, I don’t necessarily need to put into this. The main course is on, what do you call it? Continual assessment. Is that what it’s called? Is that what we call it? So in other words, these essays, through all these things, then this is what the main grade is on. There’ll be some ones in between and final ones, like that. Like the first six chapters have a connection, there’ll be an essay for that. Second six, last six. And then for the full Gita, like that. so, it’s not so much the final one on the full Gita, that will have a major, it will have more weight than, let’s say, other ones, but it’s all of these together that’s going to be seen. Right? Yes?
I would expect.
Yeah, we should all get today, so that’s what I’m saying, is before it was only one. So, you know, just get it in, hand it in during the week. You know, like that. The earlier, the better. Like that. Because that’s where I was saying short. The idea of short is, this is not an essay This is not an exercise so you can explain Krishna Consciousness in an elaborate way. This is to understand, do you understand the point? Because if you can’t say it in 200 words, it means you don’t understand it. You need three pages to explain it, then it may get explained, but then we can find in that three pages there’s a half a page that actually says what you want to say. So, our idea is just stick to the half page.
Yes? Anything else?
Okay. So, then you can, you had something? No. So, then you can collect from them.
yeah. So, just try to keep it up. If you do it at this time and do it at this rate, then that means when we finish in, I’m not sure the date, you know, that’s not functioning. Eighth of February. Eighth of February. So, what day of the week is that?
Yeah. So, I mean, before that means we’ll have to figure out what the days are. That’ll be the end of the course. So, if you do the reading, write the essays, then, at the end of that, then you’ll have the Bhakti-sastra degree. Right? You keep up. If not, if you do it by correspondence, then it’ll take a little longer. Okay? Okay. So, Monday we’ll start with the first chapter. Challo. Śrīla Prabhupāda, if he… Challo. Aum Hare Kṛṣṇa, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Jaya Śrīla Prabhupāda ki. Jaya Śrīla Prabhupāda ki. Jaya. Jaya. Jaya. Jaya. Jaya. Jaya.
