англ. название записи: Istagosthi - 2021-07-26 - Sri Prem Prayojan
1:20So we're having just a little ishtakoshti some questions and the answers and surprise surprised I am asking the questions and you are giving the answer and you are giving their answer and is giving the answer and the advice and Ok, on the first day of the festival, we learnt about the qualities of the Jiva, which are specific to Vedanta, and not found in other philosophical schools like Nyaya, Vaisheshika, Sankhya, Yoga, Purva Mimamsa.
2:07So, what are those qualities of the Jiva?
2:15One or two qualities.
2:24These are the defects.
2:28Okay, good try. Okay, over here. You see, those things are not part of the svarupa of the Jiva.
2:37They're when using blood by fire.
2:41Those, yes, those are some qualities Shriya, Badajiva, conditioned soul, but they are not inherent to the Svarupa of the Svarupa of the Svarupa, yes. So she is Gyaan, she is Kriya, Katritva and she is Boktritva. Yeah. Gya, Tita, Boktita, sorry, Gya, Tita, Katritva and Boktita are know-er, a do-er and an enjoy-er. What are the three meanings of Gyaan related to him being the Gya, having Gya-tektor, the quality of Consciousness?
3:17Three meanings of Gyaan, Samana?
3:28He is aware of himself, that he is aware of objects, that he is conscious and can project that Consciousness.
3:41He has self-awareness, that is the first meaning of gyan, then the second meaning, he has the attribute that his consciousness can extend and reveal objects to himself, so subjective consciousness without content, objective consciousness, consciousness, with content. And lastly, he himself is the substrate of consciousness. In other words, the Jiva himself is made of consciousness. So he's made of consciousness and he has the quality of consciousness by which he knows himself, that's the first one, and by which his jnana-prity can extend to reveal to himself things other than himself. Well, these are the three. But though he is made of consciousness, the third one, he is the substrate of consciousness, the conscious substrate, of consciousness, but he is not jnana-matra, he is not only consciousness, because he has
4:49katrittwa, he can desire and act, and bhaktritwa, he can enjoy, he acts by katrittwa and becomes the bhaktan, the enjoyer of the result of the actions.
5:07So, then, after that, we discussed Brahm, different types of Brahm, one related to the self, what is the Brahm related to the self?
5:27Yes, Jidupri, same identification of the body, would someone like to elaborate?
5:39That the Atma invests the Ankara with his identity, he invests with identity Yes, yes, yes, the Atma himself has his own aham, his own aham, his own ahamka, sukamahama, sapsam, nahkin chitavayi, sapsam, and he's investing that in the darkened portion of the citta which is his material ahamka, yes, so this is the first type of brahm, that is illusion in regard to one's true identity, then the second type of brahm, what is What is the second type of braun called?
6:19Gurudev, ma'am Yes, Brindavan. Like his perception of the world is also wrong. Yes, correct, that is correct. What's the technical term for that?
6:36Rassikul is a-cissom.
6:40Every time we have a test, Rassik is a-cissom.
6:44He gets 10 out of 10.
6:48And then he spaces out.
6:52Yes. Pritak drisha. Pritak drisha. Okay, yes, Pratak Drisha, but specifically there's a type of Brahm, what is it called? It's a problem, it's right there, I can't see what's on the board.
7:11What does it say? Okay, I'll give you a clue, it's right there on the board in front of all your eyes all the time. Sadrisha Brahm. Sadrisha Brahm.
7:25So, what does that, Drisha Brown mean?
7:35Try to remember, it was a very long, long time ago.
7:41Friday morning.
7:44Coming in there, it's in there. That's definitely a popular.
7:53Yes. Swartan. There are different aspects, you can describe it in different ways. He's saying, swatantrasataya, seeing that there is a multiplicity of self-existent units.
8:13So really sadrisha brah means seeing a oneness in relation to an object. Just like saying, oh, this is the river. But that idea of one whole object called a river is in your mind. It's a representation. It's a chaya, a representation in your mind. Because actually it's just different water moving all the time. And you have made like a collective noun out of it and called it the river. Like a flame. So the body is like that always. In a state of luck, changing, changing, changing. It has no single stability. It is not self-existent.
8:55It's not independent self-existent. So, this is called, this Brahm is called Sadrshabrahm. And on the part of the person who has Sadrshabrahm, he has Aikya Bhutthi. Remember, the idea that this is one thing. This is one thing.
9:20So, in this way, Narada Rishi, to you this temat, has made a complete deconstruction of the bodily consciousness. Now, we discuss the verses showing how this body or any object in this world is not a self-existent individual whole that exists independently of its parts. So really, there are just the parts. What is this body other than earth, water, fire, ether? It's just the parts. But what is earth, water, fire, ether? They're also made up parts. So we cannot establish logically the existence of the whole, only the parts exist.
10:09But then when you move down to that level, you see that the parts are holes in relationship to their parts, so that is also false, they're also not self-existent, this body is not self-existent without the elements that it's made of, but the elements themselves are not self-existent because they're made of the tanbatras in Sankya, or in Nyaen where she keep the atoms, so you go down, down, down, and you find that you cannot establish any hole, anywhere, which is self-existent. So the actual one Vastu, truth, self-existent truth, at the bottom of everything, is only Paramatma.
10:52Understand? And if we don't see everything as Paramatma manifested, this is one Paramatma that has entered into the formless potential material energy,
11:15and if we don't see this then we have so two classes we discussed then after that we discussed how to be in a dish in our daily practices
11:36and gave the example of the deep meaning behind our beautiful very esoteric Mongolite and then it became Guru Purnima and we discussed the life history of Silla Vyasadev. Who will be the next Vyasadev?
12:09Is Av Yassadev? What type of avatar is he?
12:17He's Narayan himself. He's not Shakhtaresh.
12:23Why do people think that Av Yassadev is Shakhtaresh?
12:34Because in the other yugas, it is someone who is empowered by a rishi. Because in the other yugas, it is someone. This is one reason. There's another reason.
12:50Apantarabhutama. There was one rishi in the Mahabharata. and there it's described that he has entered into he did austerities and then he became the Asadev but that Rishi became the Asadev. However, one should think that Lord Narayan has manifested an expansion who did the role like a Jiva and entered into himself like this just like Nanda and Yashoda manifested Drona and Dara who did austerities to become Randa.
13:26on your shoulder, and who then entered into them during Krishna Leela, like this. So we discussed many things in regard to Srila Vyasadeva, then it became Sunatana Goswami Pasa's disappearance.
13:43So, Srila Vyasadeva explained that the attainment of your Vyadeha, your spiritual form, it comes naturally, it's the nature of bhakti to give that. What is the Pramaa for that? That the Swarupa manifests as the results naturally of the result of bhakti. What is the Pramaa? I'll give you a clue. Mahaprabhu explained this verse in 61 different ways.
14:36If someone is Atmaram, self-satisfied, muni, and there are different types, including those who have become liberated, they are completely liberated. So if one has become liberated and he has given up this body and entered into Brahman, then how will he serve Hari? Unless the Supreme Lord by his mercy will give him a spiritual body because the Jiva without having either a material or a spiritual body, he cannot serve.
15:15So this verse, the man who revealed the inner meaning of this verse, that it is the nature of bhakti, that it bestows one with a spiritual body. Bhakti raswa bhava, vayi, brahma oiti akarshan, divya deya diya, nkarei, krishna, krishna rabhajan, it is the nature of bhakti, divya deya diya, gives you a spiritual body, and then you engage in krishna bhakti.
15:41o bhaktibali praptasvarup, divyadeya pai, by the power of bhakti praptasvarup, one attains divyadeya, transcendental body, bhaktibali praptasvarup, divyadeya pai, Krishna guna kristihaya, Bhaji Krishna pai, and then in that spiritual body, all the senses of the spiritual body are intensely attracted to Krishna's qualities, and then he serves Krishna's lotus, all these are the direct words of Chaitanya Mahaprabhu in the explanation of the verse, Atmaramastamunyam. This is why it's very important. Prabhupada Bhaktisthan Swatakura, in his poem, Dushtamantumikishar Vaishnava, O wicked mind, what kind of Vaishnava are you? In that psalm, he has said, oh, you should study deeply the Sanatana Shiksha. Almost all the problems and deviations which come in our Gordia Vaishnava zone is people trying to jump over to the Pryojan without giving Dandavat Pranam to
16:43the sambandha acharya, Sanatana Goswami, and deeply entering into his teachings. So first, become established in sambandha gyan, by following the teachings of Srila Sanatana Goswami, that were given by Mahaprabhu, Chaitanya Klamurita, Madhilila, Chapter 20-24, and the writings of Srila Sanatana Goswami, especially Sri Priyad Bhagavatam, Rapa.
17:11I'm just going over this, I want everyone to refresh everyone, don't let it evaporate into the air, during these five days, you have heard so much, but now, you are like a chipmunk, with your cheeks are full, but you have to chew it and digest it yourself, so try to do this, when my gurudev would give class, I was listening and noting down everything, and then after the class, I would go and look up every every verse that he said that I didn't know, find where it is and add it to him, but then study it and meditate, repeat it to others, and memorize everything, in time for the class the next day, take Harikota very very seriously, like a full-time job, like you're in university, and it's your final exam next week, study, study, study, thinking, testing yourself, talking with others,
18:13Harikataar is our British treasure, don't take it like something casual, don't be destructive.
18:36Srimad Bhagavad is saying, those persons who always engage in hearing Harikataar and they take it very seriously,
18:50Then, for those persons, kali, na, nati, virgen, not in a long time, it means in a short time, Bhagavan, Vishatevidhi, Bhagavan, Sri Krishna, enters into their heart, really, Bhagavan enters into their heart, so in the commentary on this verse of Srimad Bhagavatam, Srila Vishnu Chagutakura said,
19:26The meaning is, for those who are engaged deeply in hearing and chanting, they don't have to make any prajatna, any efforts to do smaran.
19:42So, for those who are engaged deeply in hearing and chanting, you don't have to do any effort to do smaran. Because if you are hearing deeply and deliberating on it, then when you chant harinam, it will just start coming by itself Krishna will manifest himself So we can open the floor to the questions Did you have an order for persons who were, yes, okay, so just raise your hand Yes, brother, have a problem
20:36N panamatatvi, misho, prahmana, misho, puhra, nisho, puranak, abot namatatva. na kawpanati, der khasiya, sarvati, dimakkhima, arvati, makoyataha, asma'at vishTON Mita nanda, vishun namakumitehase.
21:13These verses of Padma Purana are explaining that the holy name is Vikalpa Rahita, free from Vikalpa.
21:45There's cameras right behind them.
22:02So these verses are very important. They're explaining that harinama is Vikalpa Rahita, free from Vikalpa. It's very difficult for a person who doesn't have deep background in philosophy, in Vedanta, to understand what Shastra is saying, because how can you translate Vikalpa? What is Vikalpa? If you look in a dictionary, it may say imagination or something like that, but it's not like this.
22:40The meaning is this, according to Vedic philosophy, when you see something, the immediate moment that you see it, there is a raw and unfiltered experience, and your senses sense it, but your intelligence has not identified the jati or the category that it is in. So let's say you see a cow, so first there is a perception and it is called Nivikalpa Pratyaksha, that means indeterminate perception, indeterminate perception, and then the next moment your intelligence moves and identifies what is the category of this object in front of you, so this is a cow.
23:40There is the jati, the category cow, and this is the instantiation of one particular cow, and your intelligence has identified it, so then that level of perception is called the Savikalpa Pratyaksha, so this is also applied to Bhagavan, to God, if a person has a Nirvikalpa Pratyaksha of God, this is Brahman, because seeing Brahman means they see the truth, But they don't experience its particular qualities, its particularities.
24:23Now, when we see an object in this world, let's say there's a part, so then first when you look at it, the senses just see something, and then in a split second, at once, the intelligence moves, vikalpa, and identifies, this is a part. So now you put a name to it. This is a pot. So the name of this thing takes place after the process of Vikalpa. Right? There's Nirvikalpa Pratyaksha, but you don't know what it is. The intelligence moves, becomes Savvikalpa Pratyaksha, and then you say this is a pot and you give a name to it.
25:05So all the names of this material world, they are coming from the Vikalpa, the movement of the material intelligence in identifying the jati of that object after the preliminary indeterminate perception. All the names of this world. But here the Padma Purana is saying the name of Krishna is Vikalpa-Rahita. It is free from Vikalpa. So what does that mean?
25:39That means, let's take, let's say, someone says to you, in the other room, you cannot see it, but in the other room, there is a pot, now when you hear the word pot, at first when the sound comes, it's a nirvikalpa pratyaks, you just heard a sound, but then vikalpa, your intelligence moves and identifies the word pot, and then the picture comes in your mind of what's in the room. So the sound is coming If you slow time down, the sound comes and as soon as you hear that sound, the first level is, I heard the sound, then the vikalpa comes in, the movement of buddhi and vikalpa means like conceptualization, that you take the sound
26:42and then your mind conceptualizes what it is and produces in your mind a picture of some pot, a general pot. So it goes both ways. When you see something, then you go to vikalpa and you put a name to it, or it can go the other way, someone can say a name and you put a concept to it.
27:03So the vikalpa goes both ways. Understand? So the Padma Purana is saying the name of Krishna is vikalpa rahita.
27:14That means, it is not that, you see Krishna, and then, what is that? And then your mind moves, and then your intelligence creates a name. Let's say, for example, if you have a son and he's born with you, then you think, well, I'll give him a good name. What name shall I give him?
27:40Frederick, okay, so then you see him, then your mind moves and you come up with a name and connect it with him, like that, so Krishna is not a person whose name came from vikalpa, of anyone, all the things of this world are like that, horse, house, car, red, blue, all these ideas, they're all produced, coming from the vikalpa, human mind. First, raw experience, and then identifying the jati, and then giving a name, you see?
28:16But Krishna is not like that. Why? Because Krishna is Arduvai, non-dual. He is indivisible. He is indivisible. So every characteristic of him can be separated from him. So his name and Krishna are the same, because he is Arduvai. He wasn't given a name by Gargacharya in the name-giving ceremony. His name is an eternal aspect of his Swarup, and it's non-different from him.
28:53And he himself is fully present in his name. So, coming this way, it is not that the name of Krishna is given to him by Vikalpa, the Processor of Vikalpa, but it's part of his Swarup. Okay? Now let's see coming the other way. If a person does not commit offences to the Holy Day, then when they hear the name of Krishna, then there is what is called Jatiti Pratita. Jatiti Pratita. Jatiti Pratita. Jatiti Pratita. Jatiti means immediate. And Pratita means experience.
29:39So, if a person does not commit namabhasa, so when he hears or speaks, it's namabhasa, then the name of Krishna, the sound will come and at once the form of Krishna will manifest without any vikalpa, without any movement of the intelligence trying to identify what is the sound and create a conception about it.
30:09Because any conception you have is not Krishna Because the mature intelligence is a rajasic transformation of Ahankara Mature intelligence, Buddhi, is a rajasic transformation of Ahankara And all vikalpa is done by Buddhi So how can the Buddhi understand Krishna's name, identify Krishna's name, conceptualize about Krishna So when the Padma Prana said that the name of Krishna is Vikalpa Rahit, it means one, that it was not given to Krishna by someone due to the movement of their mind having identified the Jati or the universe of the characteristic of Krishna.
30:57And on the other hand, the name of Krishna coming this way is not identified as a sound and then connected with a concept, but rather as soon as the sound hits the citta, Krishna manifests himself there. That is called Jatiti Pratita. Jatiti Pratita, the example Jiva Goswami gives is this. Try to understand.
31:2310 people were going on a journey, and they got to a river, so when they got to the river, they hired a boatman, and they all got into the boat, they crossed the river, they got out the other side, so then the leader of the group told someone, just count everyone and make sure we all made it across the river, so then, that person was counting, 1, 2, 3, 4, 5, 6, 7, 8, not home, there's someone missing, someone missing, 10 people in our group, and only counting nine, he asked someone else, you should also check, so then that person, he counted, one, two, three, four, five, six, seven, eight, nine, you're right, there's only, we've lost someone, so they're in a state of confusion, so one person, who was somewhat smarter than them, he came up to them, and he said to the person who was counting,
32:24Dasamastvamasi, Dasamastvamasi, you are the 10th person, and was it? Then he realized, at once, so that is called Jatiti Pratita, an immediate realization of the truth of the situation, Dasamastvamasi, so in the same way, the name of Krishna is not a material sound, it is not something which is interpreted by the intelligence, it is not a, a shabda, a word, which is connected through conceptualization with the idea of who Krishna is.
33:00It's none of those things. But rather when a person is very humble and they don't commit any offense, then Krishna. And the beautiful lotus feet of Krishna appear in the house. And you can have his darshan.
33:18Namabhasu will do this. Namabhasu will give vision. In the stage of Nishta, it will give vision of Krishna's form and his form qualities. In the stage of Ruci, Namabhasu will give the realization of Krishna's form, qualities and sweetness and its associates. Then you can follow them. That's Ravananda, how can you follow the associates if you have never seen them?
33:40And then when asakti comes, your own siddharup will begin to manifest. And as your abhima, your identity, becomes more and more absorbed in your siddharup, then asakti will turn into bhav, and that is swarup-siddharup. Then you have become, you're suddenly successful in this life. Next life you will take birth in Krishna's lila, in bhava, Vrindavan, in some universe.
34:05So this is how the power of the holy name incorporates us gradually into Singh Krishna's nila.
34:15Is it clear?
34:27If the mind automatically will put the name of Krishna in some way, kategori, will it be an aparadha, or no?
34:46Yes, because it is one of the offenses to the Holy Name, Tadatva Dovhari Namni Kalpanam, to give an imaginary interpretation to the Holy Name, so if you put some material category, conceptualization onto the name, this is one of the offenses directly, Tadatva Dovhari Namni Kalpanam, So, one should hear from Guru. Oh, Krishna and His name, there is no difference whatsoever.
35:31There is no difference between Vaca and Vaca, between Krishna, who is addressed by the name, and the name by which Krishna is addressed, there is no difference at all, except for one difference, Krishna's name is more merciful than Krishna himself, because if you serve Krishna himself, he is here in the form of deity, you can make offences, save aparadha, and you will not progress, But if you chant continuously, Hare Krishna, Hare Krishna, Krishna, Krishna, Hare Normally Hare he.
36:06Hare Nam, Hare Nam, Hare Nam, Hare Nam, Hare 나온, Hare Nam, Hare datasukyamrita, then Harinam will remove all your offenses.
36:25And so Harinam will take away all the offenses that you made to Krishna's swaroom. and turn you upside down and push your head first into the ocean of rust. So Krishna and his name are not different, but his name is more merciful. Another question.
36:47Yes, sir? What is the name of Jati? Jati. What do you mean of Jati? Oh, Jati.
36:58Jati means universal. So. When you speak a word, a word always indicates a dravia, a substance, a gu, a quality, a kriya, an activity, or a jati, a category. So, for example, if you see an animal, you are not in the dark, you are not sure what it is. Is it a cat, is it a fox? And then you realize, oh, it's a fox. So, it's a fox, put fox in the The word itself is a jati, it's a category. The words that we are using are jatis, they are categories, and they are instantiated in the things around, for example, you are all in the jati, the category of human beings. But then within that, there are sub jatis, like there are men and there are women. Then you have the qualities, old men, young men.
38:12So, actually, this question is raised in the Srimad Bhagavatam, Pratshita Maharaj, ask Shukadeva Goswami. Oh, Shukadeva Goswami, every single word in the dictionary either indicates a jati, a gun, a kriya, or a drabya. But since the supreme absolute truth is not a material substance, he has no material qualities, he has no karma, material activities, and he's not in a jati, it's not a you-know.
38:41universal, because here is a dog, there is a dog, there is a dog, but Brahman, the superinter is only one, so it cannot be instantiated in anything else, because it's one, Eka, Eka, Maha, Dutiyam, one without a second, so it cannot be a jati, so Prakashmaj asked this question in the 10th canto, chapter, in the 1st verse of chapter 87, every single word is either speaking of a dravia, a gun, a kriya, or a jati, So how is it possible to describe the supreme truth?
39:20So the words that describe Krishna are not mundane words. They are transcendental. They are Shaktabrahma. And they descend from the spiritual world out of Krishna's mercy. So this... Shukrita Goswami gives the answer. And this discussion between them is called the Brahma Upanishad. It's an Upanishad that appears, it's included within Srimad Bhagavatam at the beginning of chapter 87 of the 10th Gatum.
39:51So you can, I have given classes on this, you can look online and find very long and in-depth explanation of this Brahma Upanishad and Ajati and all of these things. It corresponds in western philosophy to universals, like Plato will speak about, or Aristotle will speak about universals, so the word jati corresponds to that in western philosophy.
