англ. название записи: Istagosthi - 2023-05-07 - Sri Prem Prayojan
0:01But the question regarding Vallabha Sampradaya, their conception of Madhurya Rasa, I think you explained to me a long time ago, maybe once before, they have the idea of Nitya Sambhog, they don't, it's not prominent in that Sampradaya, Vipralambha Bhava, so I was wondering if you can expand a little bit more on that idea, and also how the idea of Balakrishna comes in, the worship of Balakrishna.
0:55There is some confusion here. In Swami Haridas Sampradaya, in Nimbarka Sampradaya, Radha Vallabhi Sampradaya, their conception is Mithimelan, always Mithimelan, but the Vallabha Sampradaya is more like us. For them separation is important. In fact, their idea is that they have a pastime where there was some man, some quarrel between Radha and Krishna and Radhika had a necklace and it
1:38it broke, and the pearls, they fell down to earth, and they were like her associates, and Radhika felt so much fire of separation from those associates, and Krishna felt so much fire of separation, that the fire came out of Radhika's heart, and the fire of separation from those associates came out of Krishna's heart, and where the two fires met, a form appeared, and it was Vallabhacharya, that's the svarupa, Vallabhacharya, that in their confidential bhajan, And so when he came to the world to preach, he was collecting the pearls of Radhika. It's like, so they were considered to be, he was meeting his eternal associates, like that. So they have this idea. And so actually many of their bhajans are in separation as well. And follow because they're very into Srimad Bhagavatam, you know, Vallabhacharya wrote comment on Srimad Bhagavatam, where I say the Nimbarka Sampradaya Radhavallabhi,
2:48Sampradaya, they have no concern with Veda, Vedanta, Upanishad, Shastra, anything. They just follow their Rasikvani. Whatever is the realizations of the Rasiks about Radha Krishna's and Kunjalila, that's their Shastra. But because the Vallabha Sampradaya of Vallabhacharya, actually he came to Braj and he was initiated into the Vishnu Swami line. So in Mathura, it's called the Gopal Pitha. And in the Gopal Pitha, There is unbroken chain of Acharyas since the time of Vishnu Swami, so Vishnu Swami is very ancient, before Madhvacharya, before Ramanuja Acharya, very, very ancient, so the Acharya who is on the Gadi now, in the Gopal Pitha, his name is, I think, Purushottam Maharaj, and he is the 84th Acharya in the line of Vishnu Swami, in the Bhagavat Guru Parampara, from Vishnu Swami.
3:55Yeah, for them, because, you know, many persons, they come in, go there, and they think, Srila Bhaktisiddhanta Sarasvati Thakur made it up. In their tradition, it's completely normal. It's the Bhagavat-guruparampara going back 84 generations to Vishnu Swami. You know, so it's like, it's totally not a new thing. It's completely Shastrik, and there are traditions which are focused on that.
4:17So, because they put a strong emphasis on Shastra Praman, in fact, the whole community there, They're the Chaturvedi Brahmins of Mathura. And so in the Gopalpitha, where Vallabhacharya took initiation, and that's why we say it's Vallabhacharya is in the Vishnu Swami line, right? Even it is said that Vishnu Swami reincarnated again as Vallabhacharya.
4:47So because they're very Shastric, they say that it's almost the only place in the world where all the four Vedas are constantly taught, because all the Chaturvedi Brahmins have to study the four Vedas in that Gopalpitha. and so then the Vishnu Swami Sampradaya, Domainacharya then became Vallabhacharya and so they follow Srimad Bhagavatam, he commented on Srimad Bhagavatam and there's a lot of separation, a lot of separation moved in there, these commentaries about separation are very touching, very moving, very beautiful, so it's not the Vallabha Sampradaya who downplay Vipralambha Rasa, it's the Radhavallabhis, the Nimbarkas and Swami Haridas line.
5:37Now the other thing about Bala Gopal, in the Gopal Pitha in Mathura, which is the Gadi of the Vishnu Swami line, there's a deity of Bala Gopal there, so the role of Bala Gopal in that Sampradaya, actually their relationship is with, they want to become like Sakis to Radha and Krishna, and for them, they're not, and this is common to the other Sampradayas as well, there are not groups, there's Krishna and Radha, and all the gopis. They're not, you know, Chandravali, everyone, they're all together. They're not in individual groups separated by their different moods. They didn't hold hands with each other to try to commit suicide in the Yamuna, in groups. They're just all together, just gopis, the gopis. So, but in Al-Prahmanis, in Srimad Bhagavatam, in Rasa Lila, it says,
upagiyan maana udgayan, vanita shatayutupah, Krishna was singing and gopis were replying, and allowed kirtan in the rasa lila, and he was relishing the nectar of the gopis in shatayut, means hundreds of yutas, so the actual yut, the word yut is there in Srimad Bhagavatam, so that's our praman, but that's not something, it's really only Chaitanya Mahaprabhu who really put a spotlight on Srimad Bhagavatam and brought out all the
7:05all the nuances of Srimad Bhagavatam. So for them, they do the worship in Madhurya rasa. Their main deity, what's the main deity in the Vallabha Sampradaya? Not Bala Gopal. Shrinathji. So for them, Giridhar, he is the vigor of Madhurya rasa because he's a hero and the Veera rasa nourishes Madhurya rasa. And he was lifting the hill just to impress Radharani and so on. There are so many moods there.
7:43so their relationship with Bala Gopal is usually in their temples they have Shrinathji but they have a Bala Gopal here as well and so they turn their attention first to Bala Gopal to destroy all the concept of Aishwarya and then they turn their attention so it's just as we remember Chaitanya Mahaprabhu to prepare us to enter into the remembrance of Radha Krishna in Vrindavan they remember Bala Gopal to remove the Aishwarya to enter into the Vrindavan which is free from Aishwarya because a baby has no Aishwarya, right? They're helpless. So it's like, that's their kind of, the Bala Gopal plays the role of bringing them into the Naravat Bhav and then they relate to Krishna in Madhurya Rasa. I mean, not just like people who are normally connected with the Sampradaya but the actual, you know, the Acharyas and the serious
8:44pandits, and scholars, and serious Vaishnavas in the Sampradaya.
8:49Prabhuji, yesterday you were speaking on Gaudiya Darshan, this is Vidvat Ruhi Vrithi. Yes. So I had a question about this specific idea of Vidvat Ruhi Vrithi. You were explaining, and in the book, Gaudiya Darshan, thank you for translating so much, that for the understanding of Veda, for understanding of Veda, then Vidvat Ruhi Vrithi is required.
9:15Yes. So, I guess, my question then is, this necessitates Guru Parampara and Guru-Shishya relationship and Pranipad, Pariprasna, Seva, Vrtti of the Shishya, in order for that actually to be received.
9:33And I wanted to ask this, because maybe it's implied, that anything connected to Veda, even the Acharya, Acharya, right, writings of the Acharyas, or the commentaries, or even Acharyavani, also is of the same nature as the Veda Shastra, that it is only understood in this way of the Bhavad-gita, yes, yes. So even if acharyas are explaining what they are understanding, like I say you're giving an example of what is the symptoms of bhava and what the Vidvat Ruhi explanation of that actually is, but even that explanation which is the Vidvat Ruhi, the Vidvans, that also requires Vidvat Ruhi Yeah because there are two aspects, two ways in which you have to understand Vidvat Ruhi Vrithi
10:24One way is, let's take, for example, I gave the example in the class yesterday, shru te di yada peksha te, when you hear about the loving relation of the Vrajavasis, in Vidvat Ruhi the word when you hear means when you realize, because in Vidvat Ruhi there's no difference between the sound and the object, so if you heard it, you saw it, that's why it's called darshan, Gaudiya darshan, okay, so in Vidvat Ruhi that's the meaning according to Vidvat Ruhi, But to, so you can speak about the meaning of a word according to Vidvat Ruhi. Let's give another, like we said, Gaudiya. The general meaning of Gaudiya means from that area of Gaudadesh, Bengal. But in Vidvat Ruhi, it means those who are fully dedicated to Radhika. We can give another example. Let's say you say, Radha Vinod Bihari Ji. So Ji means, Ji means like Ji, right? If you meet someone who is respectable, you say, oh, Prabhuji or whatever, you put Ji on the
11:28the end, it's a, no, where the Ji or the Ji on the end of the deity's name comes from Jivati, he lives, so it's Radha Bihari, Ji means Jivati, he lives, he's not a statue, he's alive, so like this, all the, all the words, those who are Vidvan, when they experience them, they experience what they actually mean, and they can explain it, even if you don't experience it, so there's that aspect of what it means according to Vidvat Ruhi, But what Vidvat Ruhi actually means, and I gave the definitions of the three types of vritti, remember that the sadharan vritti vritti is the power of the word which causes the material intelligence to concentrate on material objects as they're conceived of in conventional, ordinary, worldly dealings.
12:24The Agurudibriti is even more contracted consciousness, so the meaning contracts even more and gives rise to the customs of Tamagun and Rajagun. But what was the Vidvat Ruhi Vritti? Vidvat Ruhi Vritti reveals Advayagyan. It reveals Advayagyan. So that's why I was saying that when Mahaprabhu said Kirtaniya Sadahari, Prabhupada said it was not his order to cover the whole world in sound, which obscures Advayagyan.
12:55it was his idea that this kirtan should spread everywhere, that everyone would come into the state of advayagyan, beyond duality, beyond the bodily conception, so the actual vidvat ruhi means that when you hear it, then you go beyond this duality, subject-object duality, because the subject is ego and the object is whatever, the object or the senses, but this ego is not the self, the self is like a super subject witnessing this fake subject-object duality of the world, So when we hear Shabda Brahma, we get jolted, we get dislocated from connection with that ego, completely, and then when we hear, the actual meaning of the words come, and so this is illustrated, because there was so much to say yesterday, I couldn't get it all in, but you know, I'm going to have to do a course on this book, I think, like every chapter, every paragraph, maybe take a few weeks, we might do it online, it's worthwhile, it's really worthwhile, because I want all the devotees, all the devotees in Chaitanya Academy, all devotees,
13:57just in general, to imbibe the lexicon of Bhaktisiddhanta Sarasvati Thakur, because his vocabulary, the words that he uses, and the meanings that he gives to them, are so precise and so accurate, you can start to have a real conversation about bhakti, you know, which is clear, and if you take it into your heart, then the citta will start to expand, and gradually the vidvat ruhi vritti will take effect.
14:25So, we're discussing about, the illustration of Vidvat Ruhi Vrithi, is Chaitanya Mahaprabhu himself. That's the illustration. After he received diksha in Gaya, Sri Prabhupada said that diksha means karnabed sanskar. That is, when children get to a certain age, they have their ear-piercing ceremony. So that sanskar is a worldly reflection of the transcendental karnabed sanskar, when the guru, by mantra, pierces the material covering of the ear and exposes the pure chitta of the jiva, and then when the sound goes in, then the vidvat ruhi vritti manifests the reality of that sound.
15:06So that's called karnabed sanskar. So that's what happened to Mahaprabhu in Gaya. So when he came back, on the first day when he arrived, he came to see Ganga Das Pandit, he gave pranams to him, and Ganga Das Pandit said, look, today you should not teach, don't even open your books, even if Lord Brahma will come and tell you to open your books, don't open your books today, just go home, recover from your journey, but tomorrow you should come back to the school and again teach.
15:30So then the next day, Mahaprabhu came there to Baradwaj Tila, you know where the school is, Ghanagandas Pandit, Baradwaj Tila. And do you know? No? Why not? You have to come on our program. We'll take you there. Do you know?
15:52So he goes to Baradwaj Tila there and all his students come and they'll sit down and they've got their palm leaf manuscripts. And so at the beginning of the class, you take the palm leaf manuscripts and all the students together go, go, hari, and open their books all at the same time. And when Mahapur heard hari, then he had darshan of hari, because Vidvadruti Vrithi, and so then he was kind of like in a trance, but with still some external awareness. And so they began to ask him questions. And he was explaining, according to Vidvadruti Vrithi, every word denotes God, every word. And so whatever question they asked, he always gave the answer Krishna. What's Varnashram Dharma? Krishna. What's the meaning of datu?
16:37verbal roots, Krishna. But he was actually explaining how it is Krishna also. And of course, the students couldn't understand anything. When he came down from his ecstasy, he said, did you understand anything? They said, no, we couldn't understand anything. So Mahaprabhu said, I'm sorry, I can't teach you the syllabus anymore. You have to go and find another teacher. But they were so attached to him. So they said, no, no, we don't want another teacher. So you just forget the syllabus. You just teach us what you want to teach us. And so then he started kirtan, hare, harayanama, krishna, yadavayanamaha, gopal, govindaran, srimadhusutan, so, and then the sankirtan movement began, but this pastime of Mapu coming back to his Sanskrit school and explaining the meaning of every word, of every noun, of every verb, of every declension, of every conjugation, everything is Krishna, so then later that became Jiva Swami's harinamrita byakarnam, the Sanskrit grammar of the nectar of the holy name,
17:38Narayana, bhuta, yam, vana, kramaha. All the letters have come from the form of God. Why are the letters arranged like that? K, K, G, G, G, Na. First the gutturals. Because the Supreme Absolute Truth has a throat. So the first sound comes from K, K, G, G, Na. If you read the letters, that's going across. If you read the letters going down, it goes from the guttural, to the palatal, to the retroflex,
18:09the prince destroflex to the palatal, to the teeth and to the lips so the sounds come the palatal cha, retroflex, and then the teeth and by with the lips k Its so pleasant do you call us?
18:31All the arrangements of the letters in Sanskrit, why? Because the supreme Lord has a mouth so every sound, every letter even, is based on the dev of God So, and it goes on, it's very, very, very fascinating subject, but this is the illustration of Vidva-durdivrti, and so it is the, it's the purport of Vedanta Sutra, because the very, very important Sutra of Vedanta Sutra,
19:30Vrindavan, which explains the Vidvat-vrindi-vritti. Because for an ordinary person, all sounds make him go in Maya because he has bogya darshan. But if the devotee has a seva vritti and he's hearing from his guru and his ear is pierced, then after that, not only Shastra, but all sounds will speak of Krishna. So for the person in Maya, every sound conceals God. And the person who's free from Maya, every sound reveals God.
20:03every sound. And so that's why we have instances like Mahapu's dancing at Ratiata and Yakoma, Raha, Raha, Seve, Irvasa. This is a mundane Prakrit, Alankar, Shastra. But for him it was Radhakrishnalila. Because every sound is for a person whose ear has been Karnabed Sanskrit, the ear is pierced, every sound reveals Krishna. That's why Aparadha used to say that if a pure devotee is speaking, then even if he misquotes the verse, he's still correct.
20:37Because he's transmitting Shabda Brahma. And if a person who's in Mayari speaking, if he quotes the verse exactly, and the verse number, and the chapter number, and the page number, and the ISB number, ISBN, he's still wrong. He's still wrong. Because his vibration is the Prakrit Shabda, it's not Shabda Brahma. And it's coming from the Jadakash, material space. It's not coming from Paravyom Chidakash. So yeah, you're exactly right.
21:13don't take vidvadrudhi as just another well this is another set of meanings another set of meaning is included but actual vidvadrudhi is the experience of advayagyan yeah so the first verse of chapter shloke the intention here was he was saying this is vidvadrudhi it was nothing but god before after again yep that's the actual meaning yeah Krishna is saying, in the beginning, before the creation manifest of subtle and gross causes and effects, only I existed. And in the end, when the creation is dissolved, only I exist. And in the middle, when everything is manifest, only I exist. That's a surprise. That's a surprise, yeah.
22:08So when you realize that, then every word that's describing everything, the primary meaning of it has to be a name for God. Right? So when the Karbha in Sanskrit comes, because that vision of Aham-e-Vasam-e-Godha, that is the Adva-yajan. There's no duality. And so then you understand all the meanings of words according to Adva-yajan.
22:31And that's Vidvat-Rudhiviti. Yes, Mishra. Yesterday you were saying that it's both directions, that the speaker has to be a qualified speaker. And also that the recipient has to be a surrendered recipient to actually have that exchange. Yeah. But certainly we see some pastimes exist where the recipient doesn't appear to be surrendered, but somehow the speaker's potency just shatters everything and goes right into them and shakes everything.
23:06So I have a question in regards to surrender. Is surrender, for those who are still in the condition state, is surrender something that can come and go? So, are there temporary experiences of surrender that can exist where there's some true surrender and there's some true reception but somehow due to some offense or some mistake there's some disconnection from that position and then mercy stops flowing.
23:33So, there are definitely degrees, there are definitely degrees of surrender and so according to the degree of surrender some power of that Chabda Brahma will be received and have an effect and make a sanskar in one's life. But as we mentioned, if there's some obstacle, then you get purged in a gyan, or maybe you have some glimmer of realization, but it's mixed or distorted.
24:06So there's vikrata gyan, distorted, sankirtan gyan, mixed, contracted and so on. So there's only the clear vision from the person who is fully surrendered. Now, the person who is not fully surrendered, he may make offenses and he can have a relapse, of course. And even a person who is fully surrendered, if they make offence to a great Vaishnava, they can also lose, you know, Srila Rupa Goswami, part has said, even someone who got in the stage of rati, if he makes an offence, his rati will wane, or he can go to a lower rati or whatever, like that.
24:45So, that possibility of regression is always there. So, that's why, you know, Prahlad Maharaj, there are so many great prayers of Prahlad Maharaj, we couldn't go into so many of them, we didn't have time, but Prahlad Maharaj says, Oh my Lord Nishinhadeva, I'm not afraid of your ferocious teeth, of your blazing eyes, of your tongue, which is like a dueling sword, or the flames coming from your hair, I'm not afraid of anything, I'm afraid of bad association, because by bad association, our vimukata is, it comes, so even if you become krishnanmuk, you turn towards Krishna, but by bad association, you become barimuk, vimuk again, and this is why, when the residents of Kulinagram, they asked Mahaprabhu, please give us some instruction, so he said,
Prabhu, kohe, Vaisnava, seva, nama-sankirtan, duhi, koro, shikripavi, shikrishna, charam, you should chant harinam and serve Vaisnavas, and by this you'll quickly attain Shikrishna's lotus feet, so they went away, then they were thinking, but who's a Vaisnava, so then the next year they came back, and they asked Mahaprabhu, well who's a Vaisnava, and he said, what did he say, asatsangha, tyage, vaisnavacah, strisangha, ekasadhu, krishna, bhaktah, the first characteristic of a Vaishnava is he gives up asatsang, this is the first characteristic, because if you do asatsang, then even if by the merciful guru you are slowly becoming krishnanmukh, you become krishnanvimukh, it will awaken that, so, yeah, it's a, it's a, it's dynamic, you know, either, it's like a bucket with a hole in it, either you're filling it up or it's running out, so you have to keep filling it up and you have to plug the holes, right, otherwise,
26:40What if by propulsion and compulsion of material obligations, things that we make our own decision about, certainly, it's our own choices, but we're constantly in that association, through the circumstances of the material responsibilities we've taken on, and the jobs we do. That's why Prahlad Maharaj says, So many Prahlad Maharaj is saying, Oh my Lord, I'm not afraid of this, the river of material existence, because wherever I go, my citta is ni magna, it's always immersed in the singing your glories.
27:28But I do have one lamentation. I lament for those persons who are bewildered and they're carrying the heavy burden of self-created responsibilities.
27:46If we say, I've got all these responsibilities, you put them on your head. Krishna didn't give them to you. You did it. Say, Krishna, I'd love to serve you, but I've got to take care of all of these responsibilities you gave me. No, you didn't give me. I gave them myself. And so this has to be, we have to face that. The other example is that the Prahlad Maharaj gave when he was talking to the children, he said look you have 100 years, 50 years are wasted in sleep, 20 years in education, the last years of your life you're old and useless, you don't have energy, you're taxed by so many diseases, it's very difficult to do bhajan.
28:20So you've got this little time in the middle, but what do you do in that time in the middle? Then you make wife and children and house and pets and family heirlooms and shoes and furniture and cars and everything and it just completely and so he gives the example of the silkworm who's wrapping himself in the thread of silk and he's making a cocoon that becomes so dense it's like I can't get out, right?
28:50So, these are the examples Prahlad Maharaj is giving. It's amazing. It's amazing. It's so powerful. Why? Bhaktisthan Suttako said, you must read the teachings of Prahlad Maharaj 108 times, because the first, whatever, 107 times, we don't get it.
29:07We hear it again and again, but we just don't get it. It's like, yeah, Prahlad Maharaj is talking about all those guys over there. He's talking to us. So, we have to think about that. We have no obligation. Our obligation is only to Krishna. Prabhupada Bhaktisthan Sutarko gives a very beautiful explanation about how a devotee takes shelter of Guru fully. He says that by the mercy of a sadhu, the person comes to know that everything around him is in a state of decay. Let's say, let's say if you, someone dropped you in the middle of the ocean somewhere, right? So you've got this, everything's liquid.
29:59Everything's liquid and everything's moving and there's nowhere for you to find shelter there's nowhere to stand on right so then you're just desperate because there's no support anywhere it's all liquid and it's all changing and you're drowning like that well guess what everything's liquid what I mean to say what Prabhupada is saying is everything is in the state of decay you know if you I don't know if you ever seen sometimes someone sets up a camera in a forest and they leave it there for a year, and then they play it back in five minutes, and you see, the trees are growing like crazy, they become green, and then they become yellow, and then they become brown, and everything falls off, and then it's desolate, and then again it's like that, so just look at the world around you, everything around you, all the people around you, all the situations around you, right, now just put it on fast forward, and what is it?
30:56It's exactly the same as an ocean, it's like a liquid, everything is just decaying, everything is just disappearing, there's no shelter, there's no, there's nothing to hold on to, nothing to grip, there's no support anywhere, we're literally drowning, but because, just like an insect, who is born in the morning and dies in the evening, for a day, for him, the day is, it's a whole lifetime, so, but because we're not seeing everything in that fast forward, we're not seeing with the, with the foresight, the nature of the future, In Shukadeva Goswami says, your family members and your house and bank balance, all of these things, these are fallible soldiers, you're going to war, you think you've got all your buddies around you, but as soon as you get there, they're all shot dead, you know, so he said all of these things, they're all fallible soldiers, they're all falling left and right, there's no shelter, there's nothing, and so, but pashamapi na pasyati means even though they see, they cannot see, you see,
32:00So why is it that when we look at the world, we don't see this liquid, with no place to take shelter anywhere, just everything changing, changing, changing, and why are we not seeing that? And the reason is the bhoga darshan. By having in our eyes the spirit that I can enjoy this world, we become blinded to what it is. So that's called pashyam api na pasyati, even though seeing, we don't see it.
32:29So when by the mercy of a sadhu, this bhoga darshan becomes not completely but just somewhat relaxed in its intensity, then the soul looks at the world and goes into a state of panic, you know, it's like nausea, it's like existential crisis, it's like Jean-Paul Sartre, right, you know, okay, okay, you know, right, a type of nausea and he panics and he cries.
33:02So Prabhupada, Srila Bhaktisena Suttakura said, when that bhoga darshan has gone, and you see the world for what it is, just a raw experience, a floundering helplessly in the ocean with no shelter anywhere, and then Prabhupada Bhaktisena Suttakura, he quotes the Psalm 6.6 of the Psalms from the Bible, he said, then you will water your couch with tears, you will cry like anything, and because the Supreme Lord is merciful, at that time, a pure Vaishnava comes into your life, and then you beg, Gurudev, Kripa Bindu, dear, korea dasi, and really, really take shelter, fully, without, Sharnagati, means a Sharna shelter, Agati also, without any other shelter, it is a Gatti, it's a refuge, without any other refuge, one refuge, not part refuge, half time refuge, Sunday refuge, full refuge, completely,
34:06Absolutely. And then when he takes shelter and he's serving, then when he hears a harikata, then there is the transmission of Shabda Brahma and he becomes free from all dualities. So, I apologize if I hurt anyone's feelings. No, I don't. I don't actually. But I just said that in case you don't invite me back.
34:38So also you mentioned about bhoga darshan, so when a person does come in contact with Sanatana, so like in the verse, it says, right, that shrut ikshita, so their darshan is not, because some people think maybe that darshan is going to be one day, like this epiphany will happen, and Radha Krishna will be dancing there before my eyes, So will you talk more about what is Shruti Ikshita seeing through that hearing that creates darshan?
35:08So here, Shruti Ikshita Pat. First it means that he sees the path. First by hearing the devotee understands what he has to do. And then as he starts to follow the path and he goes on hearing, then his realization begins to manifest inside. So, because this question naturally comes up, because Bhaktisana Sotaka was speaking about darshan, darshan, everything is darshan, sambandha, gyan is darshan, abhita is darshan, prayojan, generally we think prayojan is darshan, but the others aren't, right? But actually he says, no, it's all darshan, right from sambandha, from the beginning. So, naturally that question will come. So, in the commentary, I've written a commentary at the end, you might want to, you may want to read the commentary first and then go back to the beginning.
35:57You don't have to, you can read through, but it may be that sometimes a person may read through it, it's like struggling, and when they get to the end of it, they didn't catch it so much, and then when they read the commentary, that will shed a lot of light on it, but maybe if you read the commentary first, and then go to the beginning, you already have some pointers, what to look out for as you're going through, I was just with the Acharya of Bhagavad-gita in Mexico, he said, how did you translate this book, he said, I had to read this five times before I could understand it. So it's quite challenging. That's what Gurudev said. I've quoted Gurudev. Gurudev wrote an introduction to it in his Hindi version. So I translated that in my introduction as well. And Gurudev said, even though Srila Prabhupada's churning of the subject of the sport at the beginning of the lecture is somewhat technically challenging, he said, but later it just seems as if a person is just freely distributing
contributing the treasures from the storehouse of his own personal bhajan. Very nice, that's a very nice comment. So what you'll see in my commentary, I give with Praman from Shastra, to what degree this purti comes in each stage of bhakti. And I touched on that yesterday. You can see in Silla, Dishantaki Takara's commentary on the verse, sataam prasangaan mamabhiriya sambhido, bhavantaritkana rasayana katha. So here, this katha, mamabhiriya,
37:35it has my shakti, what shakti, sambidaha, sambit shakti, only in prasanga, in the best type of association, if it's a general type of association, with the sadhu and vaidhi mark, then by hearing from him, one becomes impelled to enter into bhajanakriya, but if it's prakristarupen sangha, very excellent rasik sangha, then this kata has sambit shakti in it, and then what happens, then bhavanti ritkana rasayana kata, it becomes rasayana kata, kata. So it causes not only bhajana kriya, but it causes nishta. And he says in the stage of nishta, then there's a, you have the sambit, the realization of Sikh Krishna's qualities. So that includes his form, because the kram, the kram is naam, rup, gun, aishwarya gun, madhurya gun, then the madhurya gun comes in ruchi, and also the associates, realization of associates in ruchi. In the stage of a sakti, they realize that the abhas of your own surup, and then serving internally,
38:42And certainly by that surup is the sadhana, saiva, sadhaka, rupena, to attain bhav, to actually realize fully the surup. So in my commentary, I give the example of what's the difference between darshan in each stage, but especially the difference between darshan in the stage of sadhana and darshan in the stage of bhav.
39:04So there's a very important verse in the Daksha Yagya, Daksha came into the assembly and Lord Shiva didn't stand up. So there was a big, he thought he'd been disrespected because he's the son-in-law and he should respect the father-in-law and so afterwards there's a discussion, well why didn't Lord Shiva respect his father-in-law and the answer is that Lord Shiva was in trance and so Lord Shiva says so the meaning is he says that in the stage of Bosudev, that is Vishuddha Sattva then So in the commentary on this verse, Srila Jiva Goswami, raises this point, well, if you can see the Lord uncovered, that also implies that you can see Him covered.
40:06What does that mean? Because if you see someone like completely covered, that means you don't see them at all. So what's the point? It's redundant to say you see the Lord uncovered, if it doesn't imply that you see the Lord covered. So then he goes into that and he explains that if the supreme lord is seen reflected in the sattvic citta, you see, because we have manas, buddhi, ahankara, citta, the last thing, so when the ahankara is melted due to surrender, when it's given up the ego, then the pure citta becomes exposed, so this pure citta is as sattvic as anything can be in this world, because citta is mahatatwa, you have the prakriti,
40:53and the first element to come out of prakriti is the mahatattva. So the mahatattva which is in the universe is called mahatattva but the portion of that which is in your subtle body is called citta. So the citta has a characteristic, it has three main characteristics, the first one is svachattva. So svachattva in all the acharas have commented, Sridaswami, Jiva Goswami, Vishuddhi Thakku, svachattva means bhagavad-bhimbha-girhittvam, the power to catch the reflection, of the form of Bhagavan, you see, and so, um, Sri Darswami also calls that purified sattvic citta, he calls it, um, upalabdistanam, now remember in the beginning when we gave the definition of the word darshan, it comes from drish datu, and drish means what, avalokana, sakshatka, and upalabdhi, upalabdhi, right, so upalabdistanam, the purified citta is the place of attainment of perception,
41:56of God. It's Upalabdistanamr. And Veshwil Veshwati Vithakur, he gives another explanation of this Bhavad-bhimbha-gretuam, Upalabdistanamr, he calls it Upasana-pitam. It's the Upasana-pit. In other words, we want to serve the Lord in the heart. Mantrumai Upasana, Swarasik Upasana, but where does that take place? It doesn't take place in the post-egoistic buddhi and manas. This buddhi and manas have to be dissolved back in into their cause, into the purified citta. Ego has to be removed, and then in that purified citta, that's where the upasana takes place.
42:38See, this is the difference between fake bhajan and real bhajan. The fake bhajan is with the evolutes, because Prakriti is evolving into evolutes, so that you have citta, prana, sutra-tattva, ahankar, and then manas-buddhi. So the person is trying to use the manas and buddhi, which is a post-egoistic element to do upasana but that's not do upasana-stan that's just all egoistic transformation of Rajas and Tamas actually so when those are cleansed away which Mahapu called it Chaito Dharpanamarjanam that the citta becomes cleansed of those lower evoluts those grossifications of the citta then the purified citta is upalabdistanam it is the upasana-pitam it is it is the Bhagavad-gita, it has all of this, so all these things I'm telling now, it's in my commentary, so maybe read the commentary first and then go back to the book.
43:38So there's the Kram Prakash, of Nam, Rupa, Gun, Paraka, Seva, Lila, that means Yogapit Seva, Lila, and then Swarasiki Lila, like that, in order. And so that will begin from Nishta, Ruchi, Asakti. Now, oh yeah, we're coming back to that point. What's the difference between the darshan in sadhana and the darshan in bhav? So in the stage of sadhana, the darshan is the bimba. It's the reflection in the citta. So it's not a direct experience of God. And that's what it means, the covered vision of God. But what happens when bhav comes?
Shuddha sattva visei shakma, prema surya msuvat, ruci bis citta masuini, this citta melts and comes under the control of the Swarubhshakti now, and that's when you have the direct experience, so sattvam visudam basudeva shabdidam, yadeyatei tatra pumam pavrita, when Shuddha sattva enters in the citta, it melts and you have a direct experience of God, that is direct vision, but before that, in the very
44:55sattvic, chita, in the stage of sadhana, there's a reflection, and that's called like the covered vision of God, so that's, that's the, so it's, it's darshan all the way through, but the quality of the darshan, and the intensity of the darshan has stages, right, and yeah, and those stages, they, they develop more, prems, naya, mam, pranaya, and that's why at the end of the kittayas, I was saying, Bhaktisdhan Satakur said, that, because even in the gopis, they have a chita vritti, right, and that chita vritti is some and ladini is going on and but in the when mahabhav comes was somebody the dasha that is the full development of anurag so the chitta becomes completely one with the vritti of mahabhav so now the the entire chitta is completely one with mahabhav there's no other vritti now just for comparison with the gopis right in the commentary in the country i don't remember whether it's ananda chandika or lochan rochani but in the commentary
46:03said there, that just for comparison, the queens of Dwarka, their citta does not, citta vrittis don't become one fully with praying. In other words, they have praying, but there are other citta vrittis going on as well. So, if you compare the gopis and the queens of Dwarka, no, you can't. Because the gopis citta becomes completely one with the vritti of Mahabhava, and the queens of Dwarka, their citta never becomes completely one even with praying.
46:38So what to speak of Snayama and Pranayarag, blah, blah, blah, blah. They go up to Anurag, but they never go up fully, they never go to Mahabha. So the gopis are far, far, far beyond. Don't think the queens, they love Krishna, the gopis love Krishna a little bit more. It's a really big difference.
46:57eita, paranta, nubri, taw, buvigo, pavadva, govinda, eva, nikla, atmani, ruda, bhava, nikla, atmani, in all ways their entire atma, that means their entire buddhi, manas, jita, everything, pran becomes one with ruda, bhav, and so then it overflows into their pran in the body and that makes the sudipta sattvika bhav, and then it overflows from their bodies and it becomes Yavada Shraivritti, affecting everyone else.
47:38So when their bodies become one with Mahabhav, now that's why you get Sringarasa, right? Why does Krishna steal Bata? He's not hungry for Bata, he wants to taste the love. He wants to taste the love of the elderly gopis. So Krishna's not a kami, he's not lusty, he's premi. Krishna's not lusty, he's not kami. Krishna's premi, he's his lover.
48:03He only wants to taste the love of the gopis. The problem is with the gopis is, their bodies have turned into, they're made of pure prem, Guru Mahabhav, and that's why Krishna wants to embrace them and all the erotic lila comes, right? But it's not calm, it's prem, so that's why Param Gurudev said, there's all, Sringaras is only in Vrindavan.
48:28You said queens, their prem goes to Anurag, but Swasamveddrasa doesn't take place in them? No. So is it reflective, or it's just a state that they can reach anurag? So the other quality of anurag, that everything appears new, doesn't take place in them in the same way that it takes place in gurus?
48:53No, not in the same way, but, you know, they have anurag, and they have, or the symptoms of anurag, like praying by Chitya, is a symptom of anurag, that's there in the Mahishigit, whole Mahishigit is, like, they're actually in Dvorka, playing in a lake, in a pond, or naipan with Krishna splashing water and playing with him and they become so overwhelmed in that preim that they feel that he's gone far away and they're talking in separation so that's something he should get so in Bhagavatam that's the most direct expression of preim by chitya the preim by chitya of gopis in Bhagavatam is not really touched but the preim by chitya of the queens is given so we can think kim uta if the queens preim by chitya is like this then kim uta what to speak
49:47think of the gopis. But those are symptoms of Anurag. And when Anurag comes to its highest degree, that's the second meaning of Yavad-Aśrayi Vrti. It doesn't always mean affecting others around. But Yavad-Aśrayi Vrti means the Ashrayi of Anurag is Raag. And Raag is the state where that which is ordinarily the the cause of pain becomes the cause of happiness. So the ultimate cause of pain for a woman who is Sumaryadha, who very strictly follows all the rules and regulation of Vedic society, is to be seen by society to be unchaste. So when that greatest pain, which is worse than death, worse than being placed alive in a blazing fire, becomes a source of happiness, that means that Anurag has taken shelter of its base, Ragh, to the fullest degree.
50:47and then it turns into Swasamvedadasha, yes, queens cannot do that, impossible, impossible, because by their very nature they are married, they follow maryada, they are within maryada, all their love is within maryada, so this mahabhab is necessary to transgress maryada, that's why Udav is always glorifying the gopis,
Ya Jushtadyam, Swajana, Aayya Patam, Chaitwa, Aasamma, Ho, Charan, Reindu, Shaman, Samrindavan, Ekim, Api Gulmala, Tausha, Deenam, Ya Jushtadyam, very difficult to go up, Aayya Patam, the Aryan path, Swajanam, and your family members, you disappoint every member of family and every member of society, you become a pariah, you become an outcast, you'll be ostracized, excommunicated from everything, forever, all the people who loved you and cared about you and invested in you,
51:43you, you've let them all down, and all your ancestors as well, because in Vedic society, you have this weight on your head at every moment, Kula Gaurav, the dignity of all your ancestors, so you can, at every moment in your life, you have to act in such a way that at least you maintain the fame of your ancestors and forefathers, and if you can increase it, that's great, but don't in any way tarnish their good reputation, it's the worst thing, and you'll go to hell as well, so you can, You know, no one is going to do that in society, but the gopis do it. Why? Because the anurag takes shelter, of its own shelter, to the fullest degree, Yavada, Ashrai, Vrithi, and then that causes them to do that. And then anurag turns into Mahabhav. So there's a massive difference between the queens and the gopis. And so what Srila Prabhupada was saying is, that when the anurag comes to the highest state, it turns into Mahabhav, becomes Vassambedhidashi, it becomes Prakashita.
52:44and so on. Then, when you see Krishna, that's Gaudiya darshan. If that briti of Mahabhav has not pervaded all the body and senses, then you cannot have the darshan. Because as long as up to the stage of anurag, the briti of the anurag is in the jitta. But when it touches Mahabhav, then it goes out into the body, into all the senses. So then you can have darshan. That's Gaudiya darshan.
53:18And then, when Radha and Krishna, who are themselves in that state, unite and become Chaitanya Mahaprabhu, and you see Gaudiya Nath, Gaudiya Nath Mahaprabhu, while yourself being in that state, then that's called Gaudiya Darshan. So that's like the, that's the climax of his presentation, he goes through so many stages, going to that, it's just, that's why Gurudev said, oh, once you get past the very hard and chewy part at the beginning, Then after that, it's as if some mad person is just throwing out these treasures without any hesitation from the storehouse of his own Vajan. It's just, it's really amazing. Amazing.
53:57So look, we've already almost run out of books. We only have about five books left for the whole of New York. So I humbly request all devotees, please make an order, an order like a big box of like a hundred of these books to come here to Alachua and just distribute to everyone.
54:14and just come together and sit and read it together and discuss it because you'll just dive in again and again. It's amazing. And Prabhupada's guitar is like a fire. It's practically, if you read a few pages, you just start trembling.
54:32Right? Is it true? Did anyone try to read? Right? It's true? No lie.
54:40Any other questions? Yes, Prabhu. Yeah, if it's okay, I don't want to change the subject from the Gaudiya Darshan fire, but today you were giving so generously the lawyers of Sri Karnamasi Olamaya, and I wonder if you could give a little bit more light on some one-two mysteries about her. So she's functionally, she's like Gathata, but she's also Parikara, so she must have some staibab, she has some feeling her own. So if you could say something about what's the nature of her staibab, and also what's the nature of Sri Rupa Goswami's
55:27I'm just calculating now, how much to say and how much to hide. So, first of all, being an elderly person, even though she has, because she has some aishwarya gyan, she has a knowledge of opulence, obviously, to manage the leela, but as was illustrated in the Harikata today, by associating with the birjbasis, that just slowly, slowly, slowly gets covered and everything goes out of control for her, which is very ecstatic.
56:09Then, so being an elderly person, she has a parental mood. She has a parental mood. So the parental mood does not exactly mix with Madhurya Rasa, but it doesn't mean that the parents don't approve of the Madhurya Rasa of their wards. If you're the guardian of someone, it's like a parent, they don't say it, but they think, oh, when he grows up, then you have a girlfriend, you know, they kind of relish it, but they don't say anything, right?
56:43So even Madhya Shoda is like that, yeah? She kind of knows, but she just doesn't know, and she doesn't say.
56:55The example is given of Akura as well. Akura has Aishwarya Bhav, but he's an uncle, so he has some Vatsalya also towards Krishna. And when he was coming on the way to Braj, riding on his chariot, then you can see, it said that, Oh, now I am going to see the Supreme Lord, whose lotus feet are worshipped by Brahma and Shiva, who without shoes, those feet are wandering in the dust of Braja, following after the cows, and whose toes feet which are decorated with the kunkum from the breast of Braja, gopis.
57:33So he is meditating on the lotus feet of Krishna and he slowly, slowly goes towards Madhuri, because of the influence of Braja. So the Acharya's comment that, well, isn't this Rasa Bhast? And they say, well, if he had spoken it out loud, it would have been Rasa Bhast, but he was just thinking it. It was just in his thoughts. And the parents or senior persons, they also take some pleasure in the romantic pastime, if you like, of their juniors in their heart, but they don't say anything, right? It's not something they focus on, but it also gives happiness, right?
58:14If any parent and their children grow up and get married, they're happy, right? It's also kind of, they feel the romance of their own child getting married or whatever it is like that. So that is there. So Purnamasi, she has like a parental feeling, but with a great sympathy for Madhuriya. She has some Aishwarya, but the Madhuriya of Brad is so intense that even the Aishwarya becomes very weakened.
58:38You know, there's a very, there's a very beautiful verse After Krishna's lifted Giraj Govardhan for seven days and nights And finally he puts Govardhan down and comes out from under the hill And all the bridge passes rush to give him blessings, to give blessings to him and to comfort him Mother Yashoda wants to massage his hand because he's probably got pain and she's kissing his hand and massaging And saying, are you okay?
59:10He said, yeah, Mother, I'm all right He said, you're okay today, but what about when you're older? You probably get pain, because if you lift heavy weights when you're young, you're going to have real pain when you're older, you know? So when you're young, you think it's okay, but then later you find out, oh, I crushed the disc or something.
59:26So, so Madhya Shoda is making all these inquiries of Krishna. So, Shukadeva Goswami, he speaks a verse, and Jiva Goswami said that this verse is just like an ocean of praying.
59:52So this verse, Yashoda Rohini Nando, it says, Mother Yashoda was embracing him, Rohini was embracing him, Nanda Maharaj was embracing him, and Bahram, they all came, you know, group hugs, when he'd come out from under Govardhani, and they're all around him, and they're embracing him, and it is said, that's it now remember and they were giving blessings to him and they were, they were, kartera means like a kind of pain or torture, they were tortured, they were feeling the pain of sneha, affection, so when there's someone, if there's a person who you feel they can't take care of themselves, they're not adequate,
1:00:50enough to take care and you have to take care of them then that's very prominent in the in the level of love called sneha so all the his elder brother and his mother and his aunt and his father they all feel like we have to take care of him and because they feel like he's gone under the under this great dress for all these days they're feeling pain their sneer for him is giving them pain so the names are given you show the rohinin and though ramashabalinambara in in this order, it's in descending order, that means Madhi Yashoda was feeling the most intense affection, Rohini was feeling the next most intense affection, Nandamaraj was feeling the next most intense affection, and then Balaram was the fourth level of intense affection for him, he's also feeling the torment of intense affection for Sri Krishna, now Shukadeva Goswami is saying, Ramascha Balinabara, in regard to Ram, Balaram,
1:01:54says Balinambara, he's the best of those who have power, and it indicates that Balaram has sambit-shakti, he's completely enlightened, he knows that Krishna's God, he has all tattva-gyan, and knowing that Krishna's God and that he has, and Balaram has all tattva-gyan, that means that Krishna could not have experienced any inconvenience whatsoever by holding up a tiny little hill for a very short time, only seven days, right?
1:02:26It's nothing. For God, it's nothing. It's nothing at all. So Balaram, even knowing that Krishna is Bhagavan, due to the intensity of the emotion in that moment, Balaram was feeling snaya-khatra, torment, the pain due to intense affection for Sri Krishna, right? So if Balaram, who is Krishna himself, his own first expansion, who is the, actually the Adhisattva Devita of Sandini Shakti, the entire Dharma, if he can, his feeling of affection for Krishna can eclipse his knowledge of opulence in that moment, why not Purnamasi, Devi?
1:03:06right, right, of course, so just because she has, she knows what's going on in all of these things, doesn't mean that she's devoid of feelings, because it's just, that's the nature of Braja, so you see her as above, but having the sympathy for Madhuri or Rasa, at the same time, you see her as knowing everything, but at the same time, not being like called, like Gurudev used to say, that Prahlad Maraji just about barely fits in the definition of anyabhasa, shunyam by the skin of his teeth, Why? Because he serves the Lord, but he doesn't actually serve the Lord directly. He serves Him by preaching to others about Him.
1:03:45Gurudev used to say, has Prahlad Maharaj ever given Lord Nishingadeva a cup of water? No? Did he fan Him, feed Him, massage Him? No, because He is Lord. He is never thirsty, never hungry, never tired. He is completely Atmaram. So He glorifies Him, He remembers Him, and He preaches about Him to others.
1:04:01like that. So, but anyone in Braj, whether it's Valarama or Purnamasi, even having all knowledge, they can't be like that. Their affection drives them. They feel pain of Krishna's slightest discomfort like that. So you should reconcile it in this way. Why is the Yoga Mayapurnamasi Devi in the yoga pit? Because the Vrindavan yoga pit is the Mantra Mayupassana pit of the Gopal Mantra, right?
So, in the Gopal Mantra, there is a Dhyan, Divyad Vrindarangya Kalpa Druma Dasvi Matra, Naga, Singhasanastu.
1:04:49So, that Dhyan Mantra is for the Vrindavan Yoga Pit, and that is the exact place of the Vrindavan Yoga Pit.
1:04:59So, there are two syllables at the end of the Gopal Mantra, and these two syllables indicate Yoga Maya. So, because we want to surrender to Krishna, but how will we arrive there?
1:05:25So, ourselves, the first syllable represents ourself, and the second syllable represents Chitprakriti, Chitprakriti, our own spiritual nature, but the two syllables together, according to Tantra Shastra, they're a name of Yogamaya. So, at the end of the mantra, you take shelter of Yogamaya, and Yogamaya is agatana, gatana, pratiyasi, shakti, the power to make the impossible possible.
1:05:48So it's impossible for us to be there in the transcendental apra, krito-supernatural yoga pit of Vrindavan, but you say this mantra, Jogamaya takes you and you're there. And then that becomes mantra city. So this is why Jogamaya is there. The significance of this place, Vrindavan yoga pit and its connection with the Gopal mantra, very important. Yes? First syllable is... Ah, you're recording and everything. That's why I was calculating what to say.
1:06:25in the city Yeah but just take some Sankennen, I'm giving some hints yes take the hints and be satisfied we're not going through these things public. Okay are we done for today? Yes? Never, never, never. okay then all you have to do is come to New York. Just come to New York.
1:07:22This year is going to be very special. We'll make the Navditham program a little bit earlier, so we don't mix with the big crowds that arrive closer to Gorpinim. Then we'll come to Braj, and we'll stay at Govardhan, and there's going to be a seven-day Harikatar retreat at Govardhan. There's this new auditorium on the Yatipur side of Govardhan, and there are rooms there for more than 200 devotees to stay.
1:07:52And so we'll have a Hari Kata festival for three days, sorry, seven days, and there'll be three speakers, just myself, Achyutala Bhattu Goswami, and Pundri Goswami from Radharaman temple. So Hari Kata all day, seven days, will be very nice, immediately after the Navadhi programma, at Govardhan. What is the dates that you're going in early? Early dates? We'll look it up.
1:08:17I don't remember exactly. Is it September? No, no, this is in the spring.
1:08:23Yeah, yeah, the end of February, beginning of March. So we'll post them soon. We're talking about 2024. So coming up this year in the autumn time, there's usually we have Parikrama during Kartik. So you're most welcome to come and join us in Anandam for Parikrama and Harikatha for one month, the whole Kartik Vrata.
1:08:47It's a very edifying experience every year. Gurudev wanted us that we would follow Kartik Vrata strictly every year and be in sadhu sangha. So we tried to do this.
