Bhagavad-gītā Seriatim #72

Bhagavad-gītā Seriatim #72

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Sadhnavavatu Sadhnavakunatu Sadhir yankaravavahai Tejasvinavaditamastumavidvishavahai Om Shanti Shanti Shanti Om Jaya Sri Krishna Chaitanya Prabhu Hithyaranda Sri Advaitha Garhara Hara Siva Sarigaura Bhakta Vrinda Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare Okay, to verse 10, Srila Prabhupada writes, The demoniac mentality is described here. The demons have no satiation for their lust. They have no knowledge and cannot tell that they are heading the wrong way. Satiation means that lust can’t be satisfied. Just as when you have a fire, you pour ghee on it, it’s not going to, like, go down.

It means you do have the element, if you pour enough ghee, it may put out the fire, but the problem is you haven’t technically extinguished it, right? Because it’s been through the meeting of the ghee, it will temporarily be extinguished. So if one gets a taste for the holy name, one gets, through the process of devotional service, that one becomes purified when these qualities come up. Then there’s, then it can work. But that system is generally only there because of the way that the demons work, right? So the demoniac may, through that, temporarily come to a point of being frustrated with material life. So if at that window they take up devotional service to the association of the devotees, then it can be beneficial. But if not, they’ll just come up with some new plan because they just get bored, right? So the point in the Vedic is that you won’t, it can’t be satisfied, but you can be satisfied in understanding you can’t be satisfied, right? Because otherwise, sense gratification, because it’s connected with the mind, means it’s also connected with mental speculation. So if you try to engage the senses in one way, then it didn’t come out to your satisfaction, which it never will. Then you’ll think of a new plan. Oh, if I just said this, or if I’d just done that, or if I’d just gone to this place instead of that place, then it all would have worked out. So then we, in this way, one can’t satisfy the lust because one thinks there is a possibility of satisfying it. So one keeps trying this way and that way and this way and that way. The point is that at some stage one should understand it can’t be satisfied.

So then one is satisfied and you can’t satisfy it, and then you can move on. Does that make sense? Like Yayate. So he had his son’s youth for a thousand years, and then according to religious principles, he, in the maximum way possible, engaged his senses. And after a thousand years, he was satisfied you can’t be satisfied, and so he gave the youth back to his son.

Does that make sense? So that’s the point. It won’t be satisfied. It’s that you’re satisfied that it can’t be. So then you don’t bother trying anymore. Why would you do something that it never works? You start, you invest some money, start some business, you think you’ll become a millionaire, it didn’t work. Okay, if I adjust this way, adjust… If you do everything positively, you understand this adventure is not going to work, so you just stop endeavoring. Because it’s a waste of time, a waste of energy. Why? We should put all of our physical, intellectual, and mental facilities into an endeavor that’s not going to give any result. So, satisfying lust is not going to happen. So at some point we just say, there’s no need to endeavor. Does that make sense? So the demons, they’re convinced, because they don’t know anything higher. So if this is all you’ve got, you’ve got to make it work. So they just come up with newer and newer and newer plans.

Does that make sense? Yes?

The study of being satisfied that you can’t be satisfied, it seems to imply that you’re going to a higher faculty of perception, like 342, that’s higher than the object that senses, higher than the mind. So it seems like that if you’re actually satisfied to know that you can’t be satisfied, that you’re already going from mind to intelligence or to transcendental intelligence. That, or actually you’re going to transcendental intelligence, because in this 16th chapter, then what’s being brought out here is what is your impetus for applying the understanding of the field and the knower of the field to remove the banyan tree of material existence? Because the only way you’ll remove it is to be able to see it in this way. Because then you separate yourself from the modes. The tree of material existence is nourished by the modes. So if you’re not nourishing the modes, there is no material existence. One is moving in the material phenomena or the external phenomena, but one is engaged in devotional service, because one sees everything in relation to the Supersoul, rather than see that the energy is separate. Because material means you see God’s energy separate from God, and you identify with it. Spiritual means you see the energy as separate from yourself and to be engaged in God’s service. So one, you directly see your position of servant. The other one, you are in the position of servant, but you think you’re the Lord. So by separating the viewpoint into the field and the knower of the field, and then you’re able to actually come to that transcendental position by which you’re not affected by the modes. But that’s only done because you surrender to the supreme knower of the field. So only through devotional service can it actually be done.

So that’s already been explained. But now it’s like, what would be the motive? So the divine qualities, they’re starting with humility and all these other things. So that will then work very nicely. While the demoniac qualities start with pride.

So fearlessness is the first quality described. So fearlessness means you’re not afraid of your relationship with the Lord. Fear means you’re afraid of that relationship.

You go into a dark alley, you become afraid. Why? Because you think something’s going to happen to your body. And why is that a problem? Because we think we are the body.

So a devotee goes into that. He’s not afraid, but he’s not stupid.

Because the body is what he has to use in the Lord’s service. So he’ll try to avoid a situation that will remove the body. Because then you already have one, you’ve already been trained, you’re already going ahead. And so if you lose this one, then you’re going to waste another 10, 15 years. Again, going through growing up, being an idiot and all that. And then hopefully getting some good association, hopefully getting trained. But there’s always a chance of getting distracted.

So why waste the time?

So it’s different. That’s why the devotee is fearless, but not stupid.

They have no knowledge and cannot tell that they are heading the wrong way. So knowledge means knowledge of the knower of the field and the field. Because you have to take it in the context of the chapter. So this is knowledge. Krishna’s already defined what is knowledge. Anything other than that is ignorance. So they have ignorance. Because you know how to make little nano -sized things move around the way you want and make your computer work and all that. That’s not knowledge. That’s avidya. If you’re studying ignorance, what you gain from that is ignorance.

If I take a cauliflower and I make a subji, what do I have? A cauliflower subji. So if you take ignorance and you deal with it so many ways, you still have ignorance.

So you could say, yes, knowledge of ignorance, but that still means ignorance.

So they don’t have any real knowledge. They don’t know the soul and the super -soul and surrender. Harani Kashyapu knows the soul. In fact, when his brother died, he was very much affected by it, but that’s his own personal perspective. But the women of the house, they were also affected by that, but he doesn’t want that to happen because if they’re affected, then when women are affected, they don’t do a whole lot. They’re not smiling. They’re not chirpy. They don’t cook nice things. They don’t interact. There’s not a lot of femininity happening. And so that’s not really good for the demon, because the demon, the idea is to enjoy in that association. So he preaches what? Vedanta. You’re not the body. You know, the body and the soul are separate. So therefore, actually, Hiranyakshara wasn’t killed, right? You know, he’s gone on to something else. Just the body was killed. All this, the ladies are satisfied, go back to their normal activities, so he can go back to enjoying those normal activities.

But so even though he sees the soul and super-soul, he’s not surrendering. So that’s the difference between here and in the second chapter, where just the knowledge of the soul is pointed out. Because here, it’s already taken, you’re surrendering, because that’s what the middle six chapters are defining. So based on that, we have surrendered. So now it’s within that how to look at the fine points that are getting in the way. What are obstacles to that surrender? What is obstacles to expressing that devotion?

Accepting non-permanent things, such demoniac people create their own God, create their own hymns and chant accordingly. So they accept non-permanent, because that’s what they can see. When the basis of one’s existence is on what you can see, you have a problem. The point is, what you see should be based on what you can’t see.

The door of no door.

Because it’s based on what’s not seen, because that’s the Lord and His internal potency. That is what’s reflected here, so that’s what makes this work.

You see a puppet show, the shadow is not moving. The actual objects are moving, it makes the shadow move. The shadow doesn’t move on its own. So you see that, then you’re seeing. If you just see there’s a shadow, it’s moving, you’re not actually seeing. Yes, eyes are working. It’s facts, you can measure it, get out your tape and measure it. You can do that. But then you’re only dealing with ignorance, because you don’t actually know its real knowledge.

So because of that, they take the non -permanent, and then therefore they’re going to define their own God. So even if they say they’re monotheistic, He’s all-pervading, all-knowing, omniscient, omnipotent, and all that. What does He look like? Oh, there’s no form. So He’s omnipotent, He’s all-pervading, He controls the material world. No, because bad things are happening to good people, so God’s good, so He can’t be in control. So someone else has to be in control. What God is this? Yes. Why do demons feel they need to define a God more than a God? One always needs a supreme. You always need a supreme, you always need good work. Because if there’s no supreme, then there’s no authority. And if there’s no authority, then you as a demon, how are you authority? So there has to be that principle. And if there’s no good work, means that everybody’s working just for themselves, then how are you going to get anything out of it? If everyone’s doing good work, you can get the maximum. If everyone’s working for themselves, what are you going to get? Somebody’s always bigger than you, so you’re always going to lose out.

So therefore, for any philosophy or religion to be successful, they have to have these two points. There has to be the concept of good work, doing good welfare for others’ benefit, and there has to be a supreme. If you have that, bingo, you’ve got yourself a world religion.

If you don’t have that, it’ll just stay in little coffee houses on the corners of things with little guys with little goatees wearing their berets and talking all kinds of stuff. That’s as far as I can get.

Okay. So they create their own hymns. They chant accordingly. When they say, how is this? How will that be accepted? Jesus was Jewish, 100%. His followers were all Jewish. All 12 apostles were Jewish.

Right? Now, walk into any Christian church, what do they chant? Are they just talking in Hebrew? Is it even translations of the Old Testament in Hebrew? You know, are they using those rituals, the Hebraic rituals? Where did they get them from? They made their own hymns, their own rituals, their own… They have their own concept of God.

Right? You know what I’m saying? So, this is the problem. They’ll just create their own. Where did it come from?

You know what I’m saying? So, this is the point, is that people will just create their own.

You know what I’m saying? You know, you have a bunch of, you know, a motorcycle gang. They have their initiations, they have their rituals, they have their own lifestyle, what you can do, how you talk, their language. They just create it. Where did it come from?

You know what I’m saying?

Sorry?

Because the nature of the living entity is religion. They have a nature. They function according to a nature. So, you either accept the higher one, given by God, or you’ll create one. That’s all. You know what I’m saying? So, everybody. Science, it’s a religion. They have their own way of thinking, their own way of doing it. Academics, it’s a religion. Right? Does that make sense? The, you know, consumer economy, it’s a religion. It has its nature, it has its purpose. Right? Does that make sense? So, like that, it’s all going on. So, the point is, is what we’re saying, is that if it’s not being seen properly with this knowledge, then it has the demoniac element that it’s for yourself.

Right? Divine means it’s sacrificed for someone else’s benefit. Demoniac means it’s for your own benefit. Now, whether it’s covered by seeming benefit to others, then that makes the demoniac work better.

But, ultimately, it’s for oneself.

Does that make sense? Yeah. Let’s see.

The result is that I become more and more attracted to two things. Sense enjoyment and accumulation of material wealth. Right? As we mentioned before, is that the first weakness of heart is that I’m the controller and enjoyer. Right? The second weakness is in trying to exercise your interaction with material world to control and enjoy. You become attached to the facilities of that. Right? And so, with wealth, that will be your power. Right? Because with wealth, you can create the field of activities. Right? And then the field of activities, what is its ultimate purpose for? Sex enjoyment. Right? Like we said, the example. Prabhupāda’s down at the pier. Monster, you know, machineries and boats and this. Prabhupāda said, what is all this? And devotees say, this, that, so many things. And then, ultimately, you know, Prabhupāda says, no, sex life. They’re kind of thinking, wow, how is that sex life? Because the guy has all that so that he can have the facility to have sex life. Right? He’s not going to have sex life in some little funky little one-room apartment. He wants a penthouse suite, you know, overlooking the Central Park. There he’s going to have the sex. Now, to do that, he has to have that huge docks and all those boats and ships and all that. But that’s the ultimate goal. Everything goes back to that.

Right? So, you control with your money and with that, then, sex.

Induced by pride, false prestige, they create some principles of religion, which are not approved by the Vedic injunctions. So, pride and false prestige. Pride, they think it’s us. We see in the proper way. And the false prestige, they’ll come up with all these strange and wonderful things. Why is it that there’s, you know, they’re so rough, you know, like this? Because they’re seeing, OK, here is a Christian soul. Here’s a Jewish soul. Here’s a Muslim soul. Right? Here’s just, you know, doesn’t fit into anything, you know, like this. So, therefore, this group of souls is OK. That group of souls is not. So, that’s the mode of passion. You see a difference in the souls. No, they’re all the same souls. By the modes of nature, they have a different kind of faith.

So, then, this one is good. This one’s bad. This one’s bad, you can kill them. No problem. No sin. So, these aren’t approved by the Vedas. Because they’re not seeing, they’re seeing with the external vision. The ritual is what makes the difference. Right? The point is, the, you know, how do you say? The Jews, they have their, you know, God of Abraham. Right? The Christians, right, then they’re following Jesus. They’re also worshipping the God of Abraham. And the Muslims, they also, according to Quran, worship the God of Abraham. Right? The only difference is that when everybody turned left after, you know, crossing the Red Sea, the ones that became Muslims didn’t. They kept going straight, basically. You know? So, same up to the same point. So, they’re all worshipping the same God. But, they’ll say there’s a difference. They’ll say that everyone else is different. They create their own rituals. They’ve done all the things that are here. Yes?

Yes. As long as it’s on this chapter and this point. I’m just kind of bouncing off what I’m hearing. But, in the Vedic context, then there is accommodation for religions which are informed by even the lower modes of nature. As long as they’re guided by… The Vedic principles. See, the thing is, culture is culture.

So, the point is, is that anything works because it’s in line with the nature of how God and His energies interact.

If it follows that, it works. The law of nature works, whether you understand God or not. But, it’s in line with that, it works. If you push the proper button on the machine, it doesn’t matter what your faith or religion or anything is, it works. But, the point is, is based on how you perceive, that’s how you’re going to use that machine.

So, the devotees will use it for Krishna. The non-devotees will use it not for Krishna. But, how the machine works is the same. Material energy is material energy.

So, there’s not going to be a difference there. The point is, is that the perception is seeing it in relationship to the Lord. So, it has to be based on the principles given in the Vedic literatures.

So, therefore, then, you’re going to have that there’s a supreme. There’s always going to be the scriptures. There’s going to be guru. There’s going to be senior persons. There’s going to be association. There’s going to be a regulation in your life. So, all the different systems that there are, even though they’re accommodating the different levels of spiritual and materialistic interest, they all work on these same principles. So, therefore, someone could be working on the lowest application of those principles, but if they come in contact with devotional service, their culture and lifestyle doesn’t change. Because they had a guru. Now, they had a spiritual guru. They had scriptures. Now, they have spiritual scriptures. They had sadhana. Now, they have spiritual sadhana. They had a lifestyle and food and dress. Now, they have a spiritual lifestyle, food and dress. So, that’s what Prabhupada said, that the Kali worshiper, even though he’s on the bottom of the pile in the Vedic concept, he’s still better than the Christian. Because the Christian, though he has faith in the Supreme, which is a better position, you have to apply that in your life. What is Christian food? What’s a Christian dress, lifestyle? How does a Christian meeting another Christian interact? How does a Christian interact with his wife or children? There’s no definition. Zero. Zip. Nothing. It’s all based on you have faith that there’s a Supreme. Great. Now, what are you going to do with it once you have that?

It’s like people don’t have faith that, okay, this machine will do what you say it will do. So, you get them to have faith. Now, they have faith, but they never use the machine.

So, the whole point is, they don’t have a culture. They’ll create one, like it’s here. But their creation of one, has it ever, if you read history, has it ever really been based on Vedic principles? Right? There’s some authority who’s trying to, you know, get whatever he can out of it by his power. And then, there’s other people who are suffering under that. And at one point, they get sick of it. And then, they revolt. And then, the whole thing falls apart. And then, they, you know, create something new. And that’s just been going on since time immemorial in the Western, you know, mentality, the non-Vedic sphere.

Does that make sense?

The common denominator that you would indicate actual culture, was that related to those two points, acceptance of supreme animal? Although the Christians accept that, but they don’t have a culture. No, no, that would be what will make it work. Make it work. Just like the Buddhists. There’s some kind of supreme, right?

Yeah, everybody has good work. That’s what I’m saying. Anybody who’s prominent, that’s good work. If it’s not, nobody knows about it. You know, maybe in the university, you know, class, your, you know, history of philosophy or religion, then you might come across all these weirdos that have their little things like that. But that’s as far as it gets. You know, him and his little crowd around his, you know, the particular pub he hangs out in. And, you know, the most information you can get about him is actually from the prostitutes he hung out with. You know, that’s about as far as it goes. Why? Because they don’t have anything beyond themselves. So it’s not interesting to anybody else. You’re dealing with modes of nature. So this is the way it is. The soul has to work with, there’s a supreme, and there has to be the element of good work to be able to function.

Because then you can create a social environment. Right? There’s a goal, and you have a social environment of good work, and you have a goal, the supreme. Now, what you do with that, that’s up to you. But at least it’s a common basis in which you can set up a social system. You don’t have that. So, you know, in the modern, the state is the supreme and the good, the welfare of all the people. Then that’s the common element. Then everybody naturally, they can go for it. So as long as that’s prominent, people will go for it. As soon as they see that, oh, this guy is, you know, a dictator and that, then it doesn’t work.

Right? Because then there’s no good for others. There’s a supreme, but there’s no good for others.

Right? So if the, you know, the executive is the, of the state, the head executive is the, you know, is the, how you say, the foremost servant of the state, then everybody can relate.

You know? So statehood, statism is your religion.

What is the nature of the state worker?

No, they can’t. How do you apply? It means you have faith. So therefore, they try to do, you know, they’ll say grace or before you go to bed, they’ll say a prayer for, you know, the family members and other things like this. Or on Sunday, go and hear something to inspire them to be faithful. So it’s a step forward, but it’s not complete until the culture is applied. You understand? So we’re not saying it’s, we’re not saying that having the faith is the problem. What we’re saying is that the faith is not applied throughout the life. And what they do apply is speculative. Some aspects work. Prayer is a standard thing. It’s not against the Vedic principle. So it works really nicely. They come together, they have a prayer. Somebody’s died, they have a moment of silence. All these, it works because it’s in line with the Vedic. Because the Vedic simply means it’s defining the laws of God. Yes? How does that link to, like Judaism, which also has ritual, culture, lifestyle.

Where does that fit in with what you said?

It’s a little bit better. Like that. But the example was asking about the Christian. No, they didn’t ask about the Jews. Right?

There’s a good chance they didn’t need to ask about the Jews because the guy who asked was Jewish. They were wondering about the Christians who didn’t quite understand what happened.

You know what I’m saying? So, if there’s more of a regulation, it’s better. Right? Because there is a lifestyle.

Like that. And so, because of that, then there’s more of a consideration that the Vedic culture will work easier.

It’s more of a concept that, yes, there’s culture and you have to… No. Like Arjuna, when he heard about the spiritual perception as opposed to his material perception, what’s his first question?

How does that person, with that perception, how does he talk? How does he walk? How does he sit? In other words, how does he apply that philosophy into his life?

That’s the point. So, devotees have a big problem with this because going to the temple, chanting the japa and all that, they’ve accepted that part, but that’s like going to church on Sunday.

Right? Then, as soon as they walk out of the temple, it’s their own life.

Right? That means you preach, but what is the standard when he goes home? What does he eat? How does he eat it? How does he… Oh, we’re not fanatic.

You know? But you go to each house and they’re doing exactly the same thing. Middle class America. And then they’re saying, we’re not fanatic. No, they’re very fanatic. It’s gotta be middle class, you know, western. And if it’s not, it’s fanatic. You know, if it was Chinese, they’d go, this is weird. You know, if it was Filipino, they’d say it’s weird. You know? If it was Venezuelan, they’d say it’s weird. Oh, this is not up to the world standard.

No? Right.

Okay. Although such demoniac people are most abominable in the world, by artificial mean, the world creates a false honor for them. Right? What they’re doing is abominable. Their mentality, their purposes, but amongst themselves, they create their own world and then say they’re great. Right? You come up with something bogus, what’s the first thing you have to say? Oh, everybody thinks like this. Oh, everybody knows that. So that’s where you catch them. You just say, which everybody?

You and which other guy on Skype?

You know? All two of you. Yes, that’s the world. Right? Like that. They create this, and then they say everything’s wonderful.

Right? I think somebody got the Nobel Peace Prize for the atomic bomb. Atomic bomb.

Okay.

Yes. Like that, you know? Obama got it. Obama got the Peace Prize and he had the biggest military budget in the history of the world. Yes. Something like this. So the point is, the detail’s not important here. That’s not where we’re discussing. Otherwise we get distracted by issues. Then we do the same thing that they do. They only see according to the external.

So the point is, is the principle is that they create their own concept of what’s honorable and dishonorable. So those things that are in line with the Vedic principles, those last. You see those go on. And those that are not, those change.

Right? Does that make sense?

Although they are gliding toward hell, they consider themselves very advanced.

So they have some special modern, how do you say, mechanics and technicalities in their bucket that some other one doesn’t have.

Their goal is to satisfy the senses. Okay, that’s the end of Prabhupada’s purport. Their goal is to satisfy the senses.

Thus, until the end of life, their anxiety is immeasurable. Because if you just want to satisfy the senses, the problem with the senses is, when they’re in tension with the sense object, then you get an experience. As soon as they’re disconnected from the sense object, then they no longer give any experience. Anything you gain from it at that point is coming from the mind. So it’s coming from the emotional platform. So if there was any emotion connected with it, you have something. If no emotion was connected with it, you have nothing. Right? Does that make sense?

So, previously they had more of a concept of what you call romantic, is that the emotions and the senses were connected. Well, nowadays, you know, why do you want to bother with all that, you know, fluff and all that? So, therefore, you, how you say, do away with the emotional part, you just get in the sensual. But the difficulty is, is that if the senses aren’t contacting the sense object, there is no experience. So, there’s going to be constant anxiety.

Right? Because if that’s your goal, that means you have to have situations in which the senses and sense objects can contact. And so, therefore, there’s always going to be anxiety to arrange that. Well, if you want satisfied, one’s not in anxiety for that.

Bound by a network of hundreds of thousands of desires and absorbed in lust and anger, they secure money by illegal means for sense gratification. Verses 11 to 12. Right? Because what you want is not necessarily available in a legal way, because legally it may take time. Right? Duryodhana used an illegal way to get wealth. Yudhisthira worked legally. Right? So, when in the short term, it looks like Duryodhana is doing better. But in the long term, Yudhisthira gets back what he deserves, because dharma creates artha. Right? But artha generated through niti, right, doesn’t last, because there’s no dharma. And so, Duryodhana loses.

The demons do not believe in God or in the law of karma, and, therefore, they feel free to do anything for sense enjoyment, regardless of the consequences. Right? Because if God’s not there, there’s not a supreme authority. You have your own supreme. As we mentioned, there just has to be a supreme. It doesn’t have to be God. Money can be supreme. Sense gratification can be supreme. You know, your grandmother can be supreme. It doesn’t matter, you know, like that, you know.

So, and they don’t believe in the law of karma, because that means that what I do has a reaction. I want to do what I want to do. Remember, we were saying before, is that that’s one of the main symptoms of the demons, is they’re whimsical. They don’t base it on the authority of the scriptures. So, they just do what they like. So, to do that, you have to not believe in karma.

The following verses describe their thoughts after they acquire money by illegal means. The demoniac person thinks, so much wealth do I have today, and I will gain more according to my schemes.

So much more is mine. That’s what he was saying before about this, the mental speculation. I have something by adjusting how I view my, what is the field or how I perceive the field, then I will get gain. Right? Because the goal is based on what you can gain through manipulation of the field. Right? Means you have a field, you manipulate the field, sambandha, you manipulated abhidheya, and you get your result, prayojana. Right? So, it’s very important that, so the mental speculation means how you’re going to perceive the field, how you’re going to make the changes.

Like that. So, you think, so much wealth do I have today, I will gain more according to my schemes.

So much is mine now, and I will increase in the future, more and more. Right? So, mine now, that’s I, and in the future, that I’ll have. So, they’re always, you know, looking at the I and mine aspect.

He is my enemy, and I have killed him, and my other enemies will also be killed, because you think the instrument is actually what’s doing the work, rather than the person who’s behind the instrument.

I am the lord of everything. I am the enjoyer. Right? Because I’m the lord, I enjoy. If you’re not lord, hard to enjoy. You can’t enjoy something you’re not in control of. Right? You know, if you’re standing there, and there’s a piece of glass, and what you want is on the other side of the glass, you can’t enjoy it, because you’re not in control of it.

I am perfect, powerful, and happy.

I am the richest man, surrounded by aristocratic relatives. You know, whatever you are, then they’re aristocratic.

I was reading this one article when forks were starting to come into the European scene. So, this is some aristocratic person, you know, in the 1600s in Italy, complaining that the fingers are just perfect for eating, you know, pasta. Why do we need this foppery of a fork? It’s artificial. You just pick it up, put it in your mouth. What do I need a fork for? Right?

You know. And then, you know, give it another few hundred years, and, well, actually not much. Probably it was another hundred years, 150 years, and then it was well established.

You know, so they create their, you know, so whatever you are, that’s aristocratic. You know what I’m saying? Here they are, is that you’re aristocratic, you’re eating with your fingers. And these other guys, then there’s something wrong with them, because they’re using a fork. And nowadays, if you use a fork, if you eat with your fingers, some people, like devotees in the, you know, restaurants, if devotees go there, then, you know, they tell them, you can’t eat with your fingers. Because some, the karma is that they actually get nauseous that they see people eating with their fingers, that it’s something that they wouldn’t eat with their fingers. Right? But just as a side note, you’ll notice things that are of world, considered like world cuisine, that everybody around the world likes, you notice basically almost all of them are eating with their fingers.

There’s none so powerful and happy as I am. Because whatever you are, position you’re in, and also you see here, power, happy, control, enjoyment. Right? Perfect, powerful, happy. Right? It’s always coming back to I and mine. And then the facilities that I’ve become attached to from dealing with I and mine.

And they’ll also think whatever I’m doing, no one else is doing it, so it’s perfect, it’s different, everybody else is doing something less. But it’s exactly the same. If it wasn’t, why is it you can have a novel, everyone relates to it. If it wasn’t, they wouldn’t relate to it.

I shall perform some, I shall perform sacrifices, I shall give some charity, and thus I shall rejoice. Because now I have so much, I’m so powerful, I can share, give it away, that will make me feel even better. Everyone now will recognize how perfect and powerful I am. I’ve endeavored, I’ve become perfect and powerful. And now by doing sacrifice and charity, others will also recognize.

In this way, such persons are deluded by ignorance, verses 13 to 15. The demoniac think that all has been accomplished by their endeavor. And they do not acknowledge that it is attained by karma or by the mercy of the Lord. Because you make the endeavor, you only get the results if it’s your karma to get it. And that result is arranged by the Lord. So they don’t see that. And the Lord is sanctioning material energy, is transforming, giving you your results. So actually all you’re doing is desiring. Of course that would support the law of attraction theory, that all you have to do is desire it and it will happen. The next verse describes the actual results of their activities. Deluded by ignorance and perplexed by various anxieties and bound by a network of illusions, they become strongly attached to sense enjoyment and fall down to hell. So because of the ignorance they don’t know what to do, they’re entangled, so they’re just going to stay within the material sphere. Remember this is understanding the mentality. Like if you want to give up the banyan tree of material existence with the 15th chapter, then this demoniac mentality is not going to be useful. The divine mentality is.

Technique’s already been given in the previous chapters, 13 and 14.

By seeing the field and the knower of the field, that puts you on the transcendental platform. What binds you is the modes. So by being on the transcendental platform you’re not bound by the modes. That’s 14. Then it’s the tree of material existence that’s created, nourished by those modes. So therefore using that technique of understanding the field and the knower of the field, you’re not bound by the modes, so therefore the tree of material existence is not nourished, therefore you’re on the transcendentally situated. It’s mechanically going through all this. It’s not sentiment, it’s mechanics.

But the point is you have to have that desire to please the Lord, because that’s the only way you’re going to actually be transcendentally situated. The impersonals aren’t actually transcendentally situated. The transcendentalists are in that they’re pursuing the transcendental, but they’re not actually situated there. And even if they get there temporarily, it will be just that temporary. It’s only going to be permanent if it’s connected with devotional service. So therefore then you have to have the proper mentality that’s going to be useful for devotional service. So divine’s useful. Diviniac doesn’t work so good. But doesn’t the Vedic system bring people to the transcendental position who don’t have a desire to please the Lord, but as you often mention, that they’re following it and they gradually… Yeah, but it’s temporary.

It means they will fall down from that point. Because you get up to that point, then what do you do? You get bored, then you’re going to come back. No, but it says you get to that point and then you realize Vasudevam Sarvam Iti. But how will you realize Vasudevam Sarvam Iti unless you have the association of the bodhis? Shraddha only comes from Sadhu Sangha.

And it’s only nourished by Sadhu Sangha. So if coming to that platform, then because of the basis being Jnan, and so you have a proclivity to sit in association of people with knowledge and hear from them, then you might, by good fortune, come in contact with a devotee who’s explaining devotional service and in this way then become inspired, like Prakrishnanda Saraswati. Or them being sannyasis, they always discuss Vedanta. And so they’ve heard about this new sannyasi in town, though they do feel that his methods are a bit less than Vedantic. They’re more like karma. So they invite him to discuss with him philosophy. By their good fortune, it happens to be the Supreme Personality of Godhead. Yeah, so by that association. Or Sarvabhauma Bhattacharya. So he discusses Vedanta. And then this new sannyasi comes who has all these static symptoms that are something very advanced and only he really understands them. But he doesn’t understand where they’re from. He just knows that they’re there. And so what does he do? He discusses Vedanta with them. And then having said what he said, now for discussion’s sake, so what is your opinion on this? How do you feel? And so then Lord Caitanya gives his opinion and he’s converted. So that’s the only advantage.

I was just thinking lower stages of the yoga ladder, even Karmakanda, it’s probably done. Well, Karmakanda is not exactly karma yoga. That’s just karma.

But then it’s not karma yoga. Yoga means it’s connected with the Lord.

But the main emphasis is the karma, not the yoga. Because if the main emphasis is the yoga, not the karma, that’s called Kevalabhata.

Then it’s just karma. But karma does have the element that, because that’s where we’re saying the Vedic is superior, because no matter what is your philosophy, the culture is the same. All Indians have the same culture. They have different philosophies, but there’s one culture.

Well, then you see, those, I could say, unfortunately, those stemming from the Western background, the devotees all have the same philosophy, but the culture is different from individual to individual.

So Prabhupada said, if you have culture without philosophy, it’s sentiment. That’s what drives the Hindu culture. And if you have philosophy without culture, then it’s just mental speculation. Therefore, the devotees can’t understand, you know, should we do this or that, and so they’re constantly having meetings and constantly making resolutions. Because it’s speculative. There’s no cultural basis. What are they discussing? Things based on culture. Very rare they’re actually discussing a philosophical point, that that’s the contention. Most all devotees, there’s no contention in philosophy. But in culture, there is.

You understand? So, one has to bring these two together.

Yes.

Yes.

Yes. Yes or no. Just the qualities that will be favorable for getting down to what you want. Like yesterday, then there’s, I mean, day before. Question, because there’s the divine and the demoniac, right? So naturally speaking, that, you know, the tendency in the material, in a modern platform, is the demoniac. So then immediately, instead of discussing what’s the divine and how to cultivate it, then it’s a matter of, well, we already have the demoniac, so, and yukta-vairagya, you can use anything in the Lord’s service, and why should we be fanatic and make all this endeavor for all this divine? So, what’s wrong with engaging the demoniac?

Right? The point is, it has its weaknesses. That’s why Krishna’s pointing it out. It won’t work so good. Why? Because we’re conditioned.

You know what I’m saying? If we’re not conditioned, then they do work.

Because the point is, therefore, everything’s for Krishna. So the spiritual world, they can use these qualities connected to Krishna.

Like we said, the cowherd boys use their arrogance, you know. Hey, Krishna, you’re nothing. I’m so much greater. If we wrestle, I’ll beat you. Because what it does is it adds to that chivalristic element of friendship.

Right? Does that make sense? So, it brings out the flavors, so it’s used there. The gopis, it’s their lust that’s used for Krishna. But Krishna’s the center. But in the material world, when we say divine, you say pride, it’s because it’s about yourself.

So it’s not, therefore, usable.

Right? Because pride is a quality coming from Krishna. So if you see a connection with Krishna, how Krishna’s internal potency interact based on pride, that’s usable. But we’re not discussing that. Demoniac means it’s not connected. Divine means it is. So, also, those other qualities, good qualities, they’re of no use because that was the other question. Okay, the divine qualities, so should we separate from devotional service, cultivate them? No, they’re not divine unless they’re connected to the Lord. We’re a sixteenth chapter. If it was second chapter, then it’s a discussion. This is sixteenth.

Because we’ve already established that it has to be connected. You know, we’ve already gone through, what is it, you know, third, fourth, fifth, sixth, how to connect, you know, the physical, the intellectual, and the mental to the Lord.

Right? And then the devotional process, you know, that should be more prominent than this mechanics of connection. And then having accepted that, then what are the fine points that actually discern how you’re going to be able to apply that? You know, are you actually going to be engaged in those? You know, if you see with the proper vision, then it’s easy. If you don’t, you’ll get caught up.

Yes, is that okay?

Well, because you used motive. The motive is to please Krishna.

The point is, what’s favorable for that motive of pleasing Krishna? So those qualities in the mode of goodness are, right, used as mediums. Those qualities in the mode of passion and ignorance are not. But the motive is already supposed to be pure devotional service. That’s already established in the, you know, seventh through twelfth. Right, so seventh chapter establishes that, okay, we have all these elements of yoga, now this is the highest element.

Right, so devotional service means you’re using the techniques of karma, jnana and yoga, karma, jnana and yoga, yogas. But you’re using it to please Krishna, you know, directly rather than as ways to simply connect to Krishna because you have your own material distractions.

Understood? Yes. I’m confused about this. You have the mode of goodness. Is that universal? In other words, in any part of the world, east, west, north, south, and east, if you’re informed by the mode of goodness, is that automatically real culture, Vedic culture? No, because it means it has, it means, the point is, what’s real Vedic culture?

Real Vedic culture means it’s connected to the Lord. We’re not interested in the Vedic culture that’s not connected to the Lord, we’re not interested in that. We’re only interested in what is connected because we’re starting in the beginning, in the first chapter, of when we’re setting the scene, we’re setting the scene with people who are following the Vedic culture on different levels that they’re following. Right? They’re exactly doing things, you know, Duryodhana is respecting his gurus and understanding their positions and at the same time, he’s a dyed-in -the-wool Nitya. You know, so, therefore, Drona is superior, you know, because he’s a Brahman, but Bhishma, then, there’s also that element that he’s, you know, we’ve seen what he’s done. Drona, we know he’s a great teacher and he has all this, but who’s seen what he’s done? So Bhishma is very important. You know, but at the same time, Drona is the Brahman and superior. So how do you balance all this stuff? So we see how he very nicely follows all the culture. You know, in Arjuna, he’s there, he’s a Kshatriya, he has all the things that he’s doing, and so how he’s perceiving it from his angle, you know, of Dharma, but he’s using that Dharma for his own, for lower levels, and so that’s causing a distraction. In other words, he’s using Dharma for Arta and Kama, rather than for Dharma through Moksha and Tabakti.

You know, and Duryodhana is just situated on Niti, and so he uses Dharma and that to get done what he wants.

Well, even though you have the hierarchy, number one is using Vedic culture in the service of the Lord, number two is, anyway, there’s that sequence. So, but you’re always, you’re always emphasizing your point. What’s the importance of culture? Because we’re working in a cultural vacuum, that’s why we point it out. Otherwise, if I was dealing with people who weren’t, I wouldn’t bring it up. My question is, is that, even if it doesn’t get to that, the highest level, but still, does that generate Vedic culture? No. No, see, the point is, that’s what I’m asking, that’s what I’m asking. Yeah, it means it’s knowing Krishna. So therefore, someone doesn’t know the culture, but what they’re doing is, and they’re fully connected to Krishna, and they’re following the Vaishnava etiquettes and all that, they’re already perfect. That’s what you’re trying to get to. But we point it out, because there’s a very large body of people who think, well, we don’t have to bother with all these things, even though they’re given to us by Prabhupada.

There’s no way they would have, in the situation that they were in before coming to Krishna consciousness, known about these things. And in their readings of Vedic literature, they never would have either come across it or would have even understood it, even if they had read it. So the only way they know about these cultural elements that are given by, given, that they talk about, that they don’t want or don’t like, is because they’ve gotten it from Prabhupada, and then they’re speaking against it.

That’s the point. The point is, you have to apply it. How do you apply it? Arjuna’s immediately talking about all these things. Krishna talks about all these things. Because we’re people. People are going to apply it in their lifestyle. So the point is, how to connect your lifestyle to Krishna’s.

So now we’re dealing with the mentalities. First six chapters, we’re dealing in techniques. Then the middle six, we’re dealing with the essence of that, and then what techniques of the karma, jnana, and yoga are the mentalities that are necessary, the perceptions necessary to make it work. Are you saying that even if there’s a motive put into some part of the world, some practice, but it’s destined to fail eventually? Yeah. How well it means… There’s plenty of… It means you go into, let’s say, a very well-established wealthy person.

What’s the difference between their house and, you know, the average middle American’s house?

What’s one of the things that stands out very much?

Maybe things are more expensive. It’s clean, it’s tidy, it’s orderly. Versailles, there’s one room that’s dedicated just to a clock.

You want to know the time? You go to that room. You know, so… Everything, it means… That’s why I said established, not just wealthy. You know, so there’s been some generations. They have exactly… It’s clean. Aesthetically, it’s clean. There’s only how much you need in that room to do exactly what that room’s for. So motive goodness is there. Yeah, so motive goodness is there. The life is very regulated. Every day they get up at, you know, 7-0, you know, 5, and then, you know, brush your teeth, and then, you know, put on their clothes in about three seconds, you know, get their bowl of, you know, cereal, sit in the back of their, you know, rolls as they’re being dropped off at their school. Right? And so, you know, they do exactly the same thing every day. And they can’t understand why anybody else would be, you know, do all these other, you know, wouldn’t be regulated. Because it works, it’s goodness. You know, they accept authority, they accept standards, they accept so many things, it’s their motive goodness. Who is the state, you know, referring to? The ones I talked about, you know, that are wealthy, you know, established families. You know, in other words, you’re northeast. You understand? So it’s the motive goodness that make, that’s why they’re successful. That’s why they have the power and the money. Because they’re following goodness. Others have it, they’re passionate ignorance, they lose it. So it’s like that dooskriti, that they have some kriti, but it’s dooskriti. Yeah, that’s all. The point is, the point of the Vedic literature is if it’s connected to Krishna, it’s useful, it’s not connected to Krishna, it’s not useful. That’s it. End of definition. If that’s accepted, then there’s something to talk about. But if one thinks that there’s anything in the material environment that stands on its own as valuable, then you’ve missed the point.

They sometimes proudly perform sacrifices in name only, without following any rules or regulations. Very common. They want to do something, but they don’t want to follow all the rules, because it’s a big trouble. Right? You know, like that. You just want the result. Why should I go to the trouble?

Those things that people will notice I’m doing a big sacrifice, that you do. All the little details. Who notices anyway? Right? You go to a wedding, what do they notice? Just the part where it’s important, the Mangala Sutra or this or that. The wedding goes on for hours, everyone’s just talking for jolba. But that one point comes, oh, oh, oh, like that, and then they all pay attention like that. So as long as that part is really good, the arrangements are nice, the food’s nice, the genius of the Supreme Personality of Godhead who is situated in their own bodies and in the bodies of others and blasphemy against real religion, verses 17 to 18. So real religion means it’s connected to the Lord. But Krishna’s here is giving, it’s not sentiment, he’s giving the exact detailed mechanics of how that connection is there. Because if you can explain it, it’s properly connected. Right? If you can’t explain it, you know, and you’re absorbing Krishna, don’t worry about it. But if you have explanations, if you can’t mechanically explain how you’re connecting it, there’s a good chance you’re not.

Does that make sense? So if you have a philosophy about the mundane things you do, if you can’t explain it according to this stuff, there’s a good chance it remains on the mundane platform.

In his purport to verse 18, Srila Prabhupada explains that the demoniac person, quote, does not care for the control of the Supreme Personality of Godhead because he has no knowledge.

Being envious of the scriptures and the Supreme Personality of Godhead, he puts forth false arguments against the existence of God and denies the scriptural authority.

So these things are, we have to be very careful about this. So being envious of the scriptures because they’re authority, one wants to be one’s own authority because they get in the way. Oh, why do I have to do this? Why do we have to always wash our feet after going to the bathroom? Why do we have to do this? Why do we have to say this? Can’t we just eat? So there’s all these difficulties.

Srila Visvanatha Cakravarti Thakur comments that the demoniac also envy those who worship the Lord. They hate me, the paramatma, who am situated in their own and others’ bodies.

They want to surrender to me. And they find fault in the qualities of the devotees.

Abhyasuyaka.

So they don’t like the devotees, therefore they don’t like the Lord. And if you don’t like the Lord, you’re not going to like the devotees. So if they don’t like devotees, they don’t actually like the Lord. And they claim they do, but it’s very difficult.

So in all these things we mentioned about the culture, we have to make sure, just reiterating, is that it’s not the form that makes the culture. It’s the purpose on which that form is based. Remember, Krishna is the quality. Then Lakshmi takes these different forms and activities to obtain that quality.

So the quality is what we’re looking for. If you’re not obtaining the quality, then you’re not actually performing what the purpose is of the Vedic cultural element.

And if it’s not being done in pursuance of serving Lakshmi, then it’s mundane.

So these things always put the constraint. So you say, this should be done, but it should only be done in this context. It’s not in that context. It’s not being done. It’s just a ritual.

Verses 19 to 21 describe the destiny of the demoniac persons. Krishna casts the envious, the mischievous and the lowest among men into various demoniac species of life. Gradually they sink down to the most abominable type of existence and lose the chance for approaching Krishna. So they’re in a good position, but they don’t use it. So then they’ll sink down. Like that.

Srila Baladeva Vidyabhusana comments, Will those born in the wombs of Asuras become liberated at some time by your mercy after many births? These fools, having been born in demoniac wombs, do not attain Me at all. Not attaining Me at all proceed to the wombs of the lowest creatures, like dogs. There’s no possibility for them to get My mercy. Says, not attaining Me at all. So it means if there’s any little endeavor, that will last and will go. But if they don’t, they just continue in this mentality, they’ll just go down farther and farther and farther. Like that. So the only point is that association of devotees and then making the endeavor, whatever little is made, Krishna says it’s never lost.

But because you have the quality of satya -sankalpa, having all your desires fulfilled, you can make them qualified So that’s Arjuna’s point.

And Krishna says, anything is possible for the Lord, but although He could do this, He does not have the desire, because there is no good reason for Him to do that. Thus there is no fault or prejudice in the Lord. It means He could do, but the point is, then what’s the meaning of the rasa? The living entity wants to be independent, and so Krishna is fulfilling that desire. When the living entity doesn’t want to be independent anymore, then Krishna will fulfill that desire. Yes? How does the causeless mercy relate to this?

Do you deserve it? Just because you said, you know, you’re interested, do you deserve it? Because still it’s Krishna who’s going to make it happen.

Right? Does that make sense? And then you also have, that happens through the devotee. So the Lord is, as you surrender, He reciprocates, He doesn’t have to work on that. You know, you don’t surrender, He tricks you into surrendering. Yes. So the Lord doesn’t do that, but the devotees do. So that’s also a cause of mercy, because He put you in contact with the devotees, therefore then, you’re able to get that mercy.

So you’re not even asking, who wanted it, who deserved it, who didn’t deserve it, he didn’t even ask who wanted it or who didn’t want it. He just gave it to you. That’s because he’s in the mood of the devotee. Here we’re talking about Krishna. So Krishna doesn’t do that. That’s why, because Adwaita Acarya is Maha-Vishnu. Right? So He could do that, you know, technically. But He’s the Lord. Nobody’s surrendering. He can do nothing with it.

Nobody surrenders. So that means the Lord has to liberate them, but according to His own rules, He only applies dealing with the living entity according to their, the way they deal with Him. So how are you going to get these two contradictory points to agree? So that’s Lord Caitanya, who is Krishna, so He can liberate, but He’s not in the mood of Vishnu, He’s in the mood of Lakshmi. Right? So therefore, now, taking Radharani’s mood, right, and He is Mukunda, then that combination, then you can give devotional service to anybody. Right? Therefore, you know, the Harinam goes out. Those people on Wall Street didn’t ask for that. They didn’t get up in the morning and think, wow, I hope there’s a Harinam today. No, it’s just, it happened.

And so they got benefited.

That’s causeless mercy.

Srila Prabhupada writes in his purport to text 20, it is clearly stated that the demoniac people, life after life, are put into the wombs of similar demons, and not achieving the mercy of the Supreme Lord, they go down and down, so that at last they achieve bodies like those of cats, dogs and hogs. That’s probably why cats and dogs are so popular as pets. And now even hogs are becoming, right? Some people eat pigs. And not achieving the mercy of the Lord, that means if they come in contact with the devotees, they achieve this, then that demoniac tendency is changed.

But, you know, by their determination, they’re not interested then. It is clearly stated that such demons have practically no chance of receiving the mercy of God at any stage of later life.

And that such persons gradually sink to become dogs and hogs. It may be then argued in this connection that God should not be advertised as all -merciful if He is not merciful to such demons. In answer to this question, in the Vedanta -sutra, we find that the Supreme Lord has no hatred for anyone. The placing of the asuras, the demons, in the lowest statuses of life is simply another feature of His mercy. Sometimes the asuras are killed by the Supreme Lord, which is also good for them. For in the Vedic literature, we find that anyone who is killed by the Supreme Lord becomes liberated. There are instances in history of many asuras, Ravana, Kamsa, Hiranyakasipu, to whom the Lord appeared in various incarnations just to kill them. Therefore, God’s mercy is shown to the asuras if they are fortunate enough to be killed by Him. So that’s the problem nowadays is that they’re not even really big-time asuras, they’re too demoniac to be interested in devotional service, but not demoniac enough to be killed by the Lord.

And just when they thought they’d come to such an elevated platform of materialistic perfection, Hiranyakasipu, now that’s materialistic perfection.

According to Srila Baladeva, Vidyabhusana, now Arjuna asks a question. Hearing that the demoniac nature leads to hell, what should men do who desire to avoid that nature? So this is verses 21 to 24.

So, escaping from hell and attaining the supreme destination.

Verse 21, there are three gates leading to this hell, lust, anger, and greed. Every sane man should give them up, for they lead to the degradation of the world. The man who has escaped these three gates of hell, O son of Kunti, performs acts conducive to self-realization and thus gradually attains the supreme destination. He who discards scriptural injunctions and acts according to his own whims attains neither perfection nor happiness, nor the supreme destination. So in the demoniac qualities, these three, lust, anger, and greed, these are the essential ones. Everything else will stem from here.

So then, one who has escaped this, then he’ll act according to the directions of the scriptures. But one who acts whimsically without that, then he’s not going to have any chance. He who discards scriptural injunctions and acts according to his own whims attains neither perfection nor happiness, nor the supreme destination.

One should therefore understand what is duty and what is not duty by the regulations of the scriptures. Knowing such rules and regulations, one should act so that he may gradually be elevated.

So this is the 16th chapter. We’ve already described the pure devotional service. So that’s being the standard that we’re trying to attain to. We’ll situate ourselves according to our nature in karma jnana, jnana yogas, jnana meditation, buddha yoga.

So here he’s saying is that knowing such rules and regulations, one should act so that he may be gradually elevated. So what is duty and what’s not duty? So that’s defined by the scriptures and then that’s defined to us by the acaryas. Because there are so many duties, so what duty should we be doing that would be pleasurable to Krishna?

So all rules are there so that one obtains Krishna. Now the point is, that rule can be followed basically on a few different levels. One is on the devotional level where you see Krishna as the Supreme Personality of Godhead. The other is then on the yogic level, where one sees the Paramatma. Or lower than that, one can see Brahman. Or one can simply see pious activities and their results and the enjoyment. Or one can simply see what it is you want to get done to get your result. But in any case, all these levels, they’re all looking for Krishna. They’re just seeing on different levels. And as you go down, there’s less and less understanding.

More ignorance is coming up. So, in any case, the motive for doing anything is still Krishna. But now, if you want to please Krishna on the higher levels, then there are certain forms of that rule that you would apply.

The lower it is, then there’s still things that you have to deal with with the material energy to get your result. But that result actually is Krishna. You think it’s the material form. You perform the activity that generated your result. Through the material transformation, your result manifests.

So we think that’s actually, but actually there’s a quality of it that we’re looking for. It’s not actually the material observable object.

So still, it’s Krishna that they’re trying to obtain. So as you move up in consciousness, then there is a form that’s naturally more favorable. It’s not a matter of giving up the rules and regulations. It’s a matter of moving from a lower application to a higher. But the principle will never change.

The jiva is always servant of the Lord. And he serves by serving his energy.

So he either directly served that energy, which is called the internal potency, because we’re directly trying to please Krishna, or we’re trying to please ourselves. So indirectly we’re serving Krishna and his energy. But now the energy reflects. So we’re dealing with the external energy. But that he is a servant, that’s never going to change. It doesn’t matter who you are, what your position, that will never change.

But the forms that one will use in that lower mentality are going to be different from the forms that are used in the higher mentality. Or even if the forms don’t change, they’re pretty standard stuff like eating, but the principle is that it’s connected to the Lord or not. So then in finer detail, then you may see some change. So in major detail there’s not. Devotees cook, non-devotees cook. That’s not going to change. What they cook, that may change.

Does that make sense? And even if that doesn’t change, the mentality changes.

Does that make sense?

The Lord answers in verse 21. There are three gates leading to this hell. Lust, anger and greed. Every sane man should give these up, for they lead to the degradation of the soul. So that’s his question. Hearing that the demonic nature leads to hell, what should men do who desire to avoid that nature? So you have to give up lust, anger and greed.

All these demoniac gates are rooted in lust. Lust goes back to the main thing.

So all bad qualities go back to this. Like that, even in Manu, when he gives all the different things that the accessory should avoid, he brings them all back to here.

Like that. Because this is going to be the problem. Because greed just means you want more lust than what you deserve. And anger is, you didn’t get how much you deserve, so you get upset. So lust is the root of them all.

And so that lust is this transformed, that what should be love for God is transformed into basically love for yourself. So that’s lust, just you want to enjoy. Rather than seeing Krishna’s pleasure, when he enjoys, you’ll enjoy. You want to separately try to enjoy. So that’s called lust. Same endeavor, same activity. So that’s the point, you just have to adjust it so it’s connected to Krishna. And then it works. But if you don’t, then it’s a problem. So that means it goes back to I’m the controller and enjoyer, and in controlling and enjoying I become attached to the facilities that I use for my controlling and enjoying.

So it’s the same problem. So lust, you get rid of lust, this propensity to separate it like this. So I see I’m not the field, I’m the soul, and I’m not the enjoyer, the paramatma, he’s the supreme. So therefore I surrender the supreme and directly interact, so that’s devotional service, rather than in ignorance still deal with his laws and his potencies, but through the material energy. Does that make sense? So then the problem is solved. Lust is gone, because you’ve transformed it into I’m doing this to please Krishna. So it still comes back to the same technique, but the point is we get distracted by these things, so this is where we look.

He’s not distracted, but he’s giving the specific ones that are always going to be applicable.

A position, wealth, like he always comes back to wealth, because everybody’s working for wealth.

We’re having a festival, what’s going on next to the toilets? A market, what’s going on in everybody’s self? Markets, everywhere you go, somebody’s doing something to make money.

Because with wealth, if you look at the field, then you can attain results.

So if you look there, what do you do with your wealth? Then that itself, because your wealth, then it goes back as a detail what you’re doing to gain the wealth, what mentality you have and gain all that. Does that make sense? So those are all details. So if you control the element of the wealth, then you control everything else lower than that.

Does that make sense?

I have to get it, therefore then I should know those and follow that. Then still, am I doing that like my goal is to do it for Krishna? Is my following of it also for Krishna?

Or is it just because I like being efficient and all that, so therefore I’m doing this all nicely because it follows the laws, so that makes me efficient, that’s my identity. So that will be weak. You may get results, you may not, because the Lord Paramatma is still the one who gives sanctions.

So that’s many times why devotees try to do something very professional or are professionals and it doesn’t work in devotional service because Krishna is still the ultimate, because our identity is other than serving Krishna. So one wants to bring them all in line. That’s why the philosophy and culture should match.

And that’s consistent. Otherwise if it’s not, it creates anxiety.

Unsatisfied lust brings forth anger which is very contaminating and difficult to control. So that’s why also in the Vedic thing you have the karmic yoga, is that you have desires, material desires, you connect them, you deal with them, so you’re successful, but the result still should be for Krishna.

Otherwise there’s anger and then in anger, then what does one absorb oneself in? Because anger represents the Buddhistic, right? So then that means sense gratification.

You understand? Buddhism.

We have karma. Lust is karma. You know, I say. What is it?

Dita… Bhaya… Yeah, so, so, so. Attachment. What is it? Raga. Bhaya, fear. Fear is the impersonal. Yeah, no. It means the attachment is the karma. The fear, that’s the impersonal. And the anger, that’s the Buddhism, or Buddhism.

Because then you want to destroy everything.

Okay, unsatisfied lust brings forth anger, because then when it gets anger, you’re going to get angry at somebody, because you’re focusing on the lust, you think that that’s actually the thing, so then not seeing the process, then you’re going to get upset with the instrument.

Right? If you see separate from this, then you’re not going to get upset, so there’s no anger.

Right? You see there’s the field, people are working according to the modes, they’re not the cause. So where’s the anger will come up? So it only comes up if you think that the lust can be operated for your benefit.

If lust is temporarily satisfied, instead of becoming peaceful, one becomes greedy. So that’s why you have to deal with lust, because it can’t be actually satisfied, in connection with the philosophy and Krishna consciousness, and devotion. Otherwise, then it’s going to be temporarily, and then it’s going to create greed. But if you see it in connection with Krishna, then you see is that actually the working principle is Krishna. So why should I be dealing with this external lower form? At least if it’s a useful form, then why would I be dealing with it for my own purpose, or my own pleasure, and ultimately for Krishna? Why not just directly for Krishna? And if it’s something that’s not so usable, why would I want to use an inferior form?

Greed gives rise to moha, illusion, and illusion leads to mada, the intoxication of pride. So if there’s pride, that means the process has gone very far. Right? And if there’s humility, it means it’s gone the other way.

Right? Because humility is the symptom of knowledge. Right? And pride is the symptom of one who’s without knowledge, lust, anger, all these things are gone, and then it’s ended up in illusion.

And then illusion gets pride.

Thus, matsarya, envy, is able to manifest fully.

The next verse describes the auspicious results of subduing the demoniac qualities.

The man who has escaped these three gates of hell, because we see before the envies that they don’t appreciate the scripture, God, the devotees, like that, authority.

So then that means this comes back to pride. Pride is because of illusion. Illusion is because of what was it before? It becomes greedy.

Greed comes because of temporarily fulfilling lust.

Those who are more successful in the world, they’re generally more proud because the process is carried through. Those who haven’t been successful, you know, if you catch them at the right moment, then they’re generally a little bit more open. Right? If you catch them later, they’re so frustrated, you know, from that, then, you know, they go nuts also.

So, there’s a person and thus gradually attains the supreme destination. You know, who has escaped, so that means you’re going to escape through these techniques. Otherwise, how are you going to get rid of them? Right? Because they’re under the modes, so you’re only going to get rid of the modes if you understand the field and the knower of the field. Verse 22. The last two verses, the Lord summarizes this chapter. He who disregards scriptural injunctions, acts according to his own whims, attains neither perfection nor happiness. Right? Perfection means liberated from the material existence nor happiness. He doesn’t even become materially satisfied because it’s God’s laws. You’re only going to materially be successful if you follow God’s laws. You’re only going to get liberated if you follow God’s laws. You’re only going to get devotion if you follow God’s laws. So, since you have to follow God’s laws anyway, why not get devotion? Why would one settle for liberation or happiness?

You know what I’m saying? Does that make sense?

Nor the supreme destination. One should therefore understand what is duty. So, happiness is the material world. Right? Perfection is liberation or the supreme destination. That would be, you know, interaction with God. Right? So, by those he’s defining everything.

One should therefore understand what is duty and what is not duty by the regulations of the scriptures. So, in other words, you regulate and then through that you’ll understand what’s duty and not duty. Right? To be able to understand that what’s connected to Krishna is useful and what’s not connected to Krishna, that’s a proper understanding of duty. That will come by following the regulations of scriptures.

Then you actually can understand what is to be done or not. Because so many times, Srila Prabhupada, in a situation where we think he’d answer one way, he answers in something completely opposite. Because he’s seeing things on a different platform. Why? Because he has that realization that comes from applying the scriptures. So, therefore, he knows what is real duty.

Yes? By using the example how it works from regulations you can understand what’s duty and what’s not duty. By regulations, then you contemplate, you have to know the philosophy that goes with it and then you apply it. And then you see if it worked or not. If it worked, great, you continue doing that. And then by doing that you’ll get realization. Right? And if it didn’t work, then you contemplate further and then apply again until it does. So, through that process, then you get realization. By contemplating, you’ll get understanding. By contemplating practice, you get understanding. But by continual combination of that, you get realization. Then you can actually understand what is the real point.

Any duties. Personal duties, you know, your duties within the social context, devotional duties. Because then, if you see who you are, then you can see what is material nature and what is God.

Does that make sense? Because if you can’t see who you are, how are you going to see what anything else is?

If you can’t see your face in the mirror, how are you going to see anything else in the mirror?

So, the point is, self-realization, that’s where it starts there, but that’s not enough. Self-realization means you understand, I’ve come from God and God is the source of all energies.

Right? So then I’ll see God, His energies and my relationship with that.

Does that make sense? That’s many times why you see, it said, the Lord, the external, the internal potency and the jiva. Because generally we would think it would be the Lord, the internal potency, the jiva, the external. Right? But that’s from, you know, our definition of our position is that we’re in between the two. But the point is, whether it’s internal or external, both are superior to us in the way that we’re going to serve the Lord through one of them. But, because we’re conscious and the external is not, technically we’re superior. But if we identify with it, it controls us. If we don’t identify with it, it doesn’t control us. Okay?

Okay. So then we’ll continue with the, the conclusion tomorrow. Okay.

Thank you.

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