англ. название записи: Istagosthi - 2020-09-20 - Sri Prem Prayojan
0:09Srila Prabhupada, yesterday we spoke about the four types of vision of the Uttama Adhikari, so Uttama Bhagavat, Uttama Bhagavat, yes, Uttama Bhagavat, yes, Uttama Bhagavat. So I remember once in one lesson I heard that the Uttama Bhagavat, he sees everyone has love for Krishna, but I have not. So is that only the third type of vision, or is also in the third, because in the first we see that he sees his own love for Krishna and he thinks, oh, this tree has love for Krishna as I do.
0:41That is related to the third and the fourth. In the third, there is only all that in the shelter of Krishna and devoted to Krishna, but according to their own nature. And in the fourth vision, then every being, even the trees and flowers and cows and rivers, all love Krishna, but in the very bath they are saying that they love in the same bath that I have.
1:10But they always think that they have no prema. This is common. As soon as someone has this, I'm not even speaking of the gopi's mahabhava, only when prema comes, then this experience is there.
1:43The meaning is that as soon as there's a touch of prema, it's the very nature of prema, premara svabhava, kṛṣṇa premara sambandha, say, mani, kṛṣṇa, mori, nahi, premagandha, that person considers that I have not even one drop of prema, even, you know, if you have a bottle, and in the bottle there's some alcohol or anything like that. If you pour it all out and then you wash the bottle, then there's no alcohol in there. But if you smell, the smell is still there. So this is called Gandha, fragrance. So as soon as love appears, then the person feels I have, or to speak of no love, even the fragrance of love is not in my heart. Nothing at all. So that's one of the symptoms. Ruchi, Asakti, Bhav, Prema. When Prema comes, I have no love.
2:40So, to me, that's a very important part of prema, because humility and prema, they have a karyakarna sambandha, that means they are mutually the cause and effect of each other, when humility increases, prema increases, when prema increases, humility increases, so they are mutually the cause and effect of each other, so Radharani, she said,
3:27I have no love at all, not even a scent of love. Then why are you crying? Oh, I'm just making a show. I don't believe you. No, I'll give you the proof. If a fish is taken out of water, then they cannot live. They flap in anxiety and then die very soon. But I am not seeing the beautiful face of Krishna playing on his flute, but I'm still alive.
3:55If this proves, I have no love.
4:16Radharani said, there is no love in this world.
4:21Pure love, which has no self-interest, no cheating in it, is like the gold of the Jambunath. Jambunatha, Jambunatha, Jambunatha means that on the top of Mount Meru, Mount Meru is very, very high, and on Mount Meru there are Jambu trees, that means Jambu is a rose apple, very fragrant, and the Jambu fruit falls from the top of the tree and falls down the mountain of Meru, 80,000 miles, and when the fruits hit the ground, they break, and the juice
5:07the juice comes out and the juice starts to flow and it flows through the southern side of Ilavritavarash so this is a river of jambu juice that is called jambunad and it's so fragrant and when the waves of the river mixed with the dust on the bank of the river it makes mud and when this mud dries it becomes jambunad heim gold and the demigods they come and they take take this gold and they decorate themselves with these ornaments. In this world there's only 24 karat gold, but this is 25 karat gold, it's not even available in this world.
5:54That is the gold from which the ornaments of the demigods are there. So Radharani said that just like this Jambunathheim, this very pure gold, it's impossible in this world, only in the heavenly planets. So in the same way, there's no pure love in this world. Why? Then how would there be separation? Because love is strong, very powerful, more powerful than destiny. So if there is prema, then destiny cannot separate the lover and beloved. And if by some miracle they will be separated, then they will die from the separation.
6:39So either way, in this world, there is no permanent relation, everyone is separated.
6:48So if there were love, then that separation wouldn't happen. And if the separation would happen, then they would die, so they would not be feeling separation.
6:59So this is the bhav of the Mahabhagat. They never think they have any bhakti at all.
7:19Rupa Goswami, Sanatana Goswami, met with Chaitanya Mahaprabhu, they were crying and falling on the ground again and again, and offering praise, oh Purushottam, there is no one more sinful than me, there is no one more offensive than me, I even hesitate to give up my unvirtuous activities, so what can I say to you my lord, so Rupa and Sanatana, they are the highest level of maha bhagavats, but they feel like they have no prema, no love, they feel they're very
7:57the same, grandchildren, capable dookula chaitanya mahi, gura, mira si faced disposal, something called bully Cox,ingo lebat, else Hisorn.
8:17I am wondering about difficulties, because I have heard you say different explanations about the...our behavior. It is dictated by impressions in our page, which lists our Chopra 2 times Trived Мне,
8:44and also determined by karma. So I'm wondering how these things interact or if it's three different points of view. No, no, these are not different things. Bhagavad-gita, Arjun asked this very important question in chapter 3. He said, O Krishna, by what is one impelled to do sinful acts, even against one's own will, as if by force?
9:23So conditioned soul is like this. Even you don't want to do something. But anyway you feel. Your body, your mind, your senses are forcing you.
9:37Arjun is posing this question to Krishna in Bhagavad-gita. So the essence of the question is the inner meaning of the question is that paramatma is in the heart and he is neutral so if paramatma is inspiring all the living beings if he is neutral why would he and also he is your friend and then he's transcendental. Why would he inspire you to do some sinful activity? So paramatma cannot be inspiring the living entities in their worldly activities. On the other hand, what is inspiring them is the sanskar, impressions. In other words, you have done some activity in the past. When you experience this activity, the mind records it. When you're experiencing it, that impression in the mind there and then is
10:42That's called pratyay. Just like if you take a photograph with it, you point a camera at something, whatever it's pointing at, then whatever is in front of the lens is shown on the screen. So that very picture in your mind of the world that you see as you're moving, that is called pratyay. That's the vritti of the citta in that very moment. And then as soon as the object which is in front of you moves out of the way, then obviously that vritti also goes away. But it doesn't disappear completely.
11:14That briti goes into the subconscious mind and is stored there as a samskara. Now, as we are moving in this world, a situation triggers those samskaras. So, if you see someone who looks just like a person that in your previous life you have a loving relationship with them, Then when you see someone, it will trigger that samskara and the memory, oh, it was so happy, will come.
11:46The impression of enjoyment and then you want to meet with that person or you see someone who is like a person in your last life was your enemy then you don't like this person so impressions are being triggered all the time by the environment and they come into the conscious mind now Arjun's question is this a sanskar which comes into the conscious mind which was dormant before now became active it's just like a picture so a picture cannot force you to do anything
12:28You see? If there's some ice cream on the table, and then I hold up a picture, look. The picture cannot force you to eat the ice cream. So in the same way, if you see the ice cream, then the samskara of your previous enjoyment of ice cream comes in the mind. And then seeing that, I want to eat you. You see? But how can a picture make you do something? It cannot. So this is the essence of Arjuna's question. By what are we forced to act even against our own will? Because Paramatma is not making us act.
13:05He would never do that. And now sanskara's are only like pictures, so pictures also cannot force you.
13:13So what did Krishna say in reply? What was his answer to this question?
Kama-esha-khanda-esha Kama-esha-krodha-esha-raja-guna-sumat-bhava Maha-sano-maha-pahva-vidyanam-hya-varinam Avritam-gyana-methena-gyani-no-nityavarinam Kama-rupe-na-kuntya-dushpare-na-lena-ca
13:32He said it is Kama, lust only, which is coming from Raja-gulam The mode of passion, this is your enemy, this calm, avritam jnana meitena, this calm covers your knowledge, that you are a soul, so now, let's see, because you question, you're asking, are sanskars making you act, or is karma making you act, or are the gunas making you act, so, the sanskars are your karma, because what you have done before, that's the sanskara, okay, so that's how the karma is playing in here, now the gunas,
14:23Krishna said that calm, lust, comes from Raja-guna. So the gunas have, or maya, has two brittis, that is called the vidya-britti and avidya-britti, the function of knowledge and the function of ignorance. So sattva-guna is the vidya-britti, and the Raja-guna is the avidya-britti. And the Raja-guna, when it becomes more intense, then it is unstable, it turns into tamaguna, right?
15:00So, Rajas and Tamas together, they are, give avidya, and Sattva gives vidya. So, the sanskar is the impression of the past karma which is coming back.
15:19The gunas, that means, in this particular case, let's say, the avidya-vrti, ignorance. So, it is avidya which is making the conjunction between you, the atma, and the impressions in your mind. Understand? We were discussing that yesterday. What is avidya? Avidya is that which is doing the adhyas, the superimposition of the upadhi of your mind, which is full of the samskars, you see? So, this is why Krishna said the cause is calm, lust, but that calm is coming from rajagun, that is avidya, avidya-vritti.
16:07So when first the sanskar comes, and then because a vidya makes you identify with it, then you act on that.
16:18If some satpagoon came, higher satpagoon, then vidya-brithi would be there, then when the sanskar comes, you would say, this is a sanskar in my mind, it's just a picture, it can't make me do anything. Understand? So Krishna describes that in chapter 2, verse 72.
16:49Krishna said, just as the rivers enter into the ocean, but the ocean never changes its shape. In the same way, that person into whose mind the desires are coming, the sanskritas are appearing, but he does not act on them, that person attains peace. So this is your free will. When we are in avidya, in ignorance, all the activities are Are going on by karma, and that means the reaction, and we are identifying with them, that is Rajagur, Om Maya, like this, so our karma is going on, we think we are doing everything, but no,
Prakritai kriyamanani, gunai karmani sarvasa, aham karavimudatma, kartaham ithimanyite, the living being bewildered by the influence of false ego, thinks himself, the doer of the activities, which are actually carried out by the three gunas of prakriti,
17:50But, if a person comes more in sattogun and has the association of sadhus and shastra, then they can learn, oh, there's such a thing called false ego, and this activity is wrong. So, if a person gets good association and receives some guidance, some knowledge, now their agency, the agency of the soul, because soul is also karta, or soul is also the dua, He is just not the doer of the material activities. So the soul in the conditioned state, he is the karta because though he is a soul and transcendental, he is drawing the senses and mind towards himself.
Mamayvangso jivaloke, jivabhuta, sanatana, manasasthandriyani, prakirti stani, karshati, karshati is an active verb, it means the living entity is drawing towards himself by his will, just like a magnet can attract iron, the living being is a karta, is also a doer, and by his will, he is drawing the mind and senses towards himself, and his
19:14He's struggling so much. But now in the state of ignorance, the mind and senses are acting according to the samskars.
19:37All these deep siddhantra is there in Thangavad-gita. Krishna said, the living being does not initiate activities. He does not perform the activities, and He does not bring about His meeting with the fruit of the activity. Swabhava's two prabhatate, all of this is initiated and activated by Swabhava. Swabhava is the name for the aggregate, the total collection of all the samskars in your citta.
20:09You see, you are not initiating the activity, you are not doing the activity, you are not getting the result of the activity yourself. Everything is going on just by svobhav and that those sapskars are anadi they have no beginning so karma is anadi without beginning you see so for the conditioned soul he's the doer but what is he doing only he's drawing the senses and mind towards himself and because he's turned away from Krishna he's identifying with that by avidya and then the gunas are doing all the material activities in this world when he gets good association and some vivek When sattvagun, when you change your life, when you're not sleeping and eating and drinking and smoking and watching TV, you become little sattvic and some clarity comes, then vivek, discrimination rises, then you can get some sakshittva, to be the witness of your mind, instead of your identity being merged with the mind, you are separate, you are the witness and your mind is the object of your witnessing.
21:18So, in that stage, when any samskara comes, then you can see, oh, this is some impression, this is my past karma, and you ignore it. So, now you're becoming free from karma. That's why it says, jnan, jnan is only from sattvogun.
Satvatsanjayate jnanam, Gita Krishna says, jnan comes from sattvogun.
21:44But jnan is like a fire that burns the karma. Why? Because you're illuminated inside, you're not in the darkness, down in the moats, with the frogs and the toads. Now there's some illumination inside, you can see your mind working and you don't follow it, you follow Shastra, follow Gurudev. So that's jnana, discrimination, vivek, discrimination. So you become free from karma in that way, from the control of karma, temporarily. Jnana cannot give liberation, only bhakti can actually destroy the karma. Harinama, jnana cannot. Jnana will give you some relief for some time.
22:37But due to the offence of neglecting the lotus feet of the Lord, again one will become covered by ignorance.
22:45Is it clear? Yes.
22:49Guru, Prema, Rande, Yaya, Yaya.
22:52Break? What time is it? Nine and seven.
23:05I am not saying. I don't know anything.
But Krishna has said, Manāsha-sthani-driyāni-prakati-sthani-karsati.
23:14In chapter 15, verse 7.
23:19So in the Baladeva devotion, in Govinda Bhāsa, in his commentary on the Danto Sutra, He explains the meaning of that, because there's a, there's a sutra in Vedanta, um, shastrata karta twat, sorry, karta shastrata twat, which means, the soul is karta, because we all say we're not a doer, but that's not true, the soul doesn't do material activities, but soul is karta, if the soul were not karta, a doer, then he would not be responsible for anything, the scripture would be nonsense, the Vedas say, dharmat carap, follow your dharma, satambada, speak the truth. So if the Jiva has no ability to do anything, then who are the Vedas talking to? The body? So Bhagavad Gita Bhushibhava describes, unless the, this is an important point, because for the Mayavadis, they say, spirit has no kartritta, no power to do, it's not doing anything. It's just impersonal, no features, no activities.
24:34But Vedanta Sutta says, The soul is a doer because the scripture says so, because of the meaning of the scripture. So Bala Devi Devotion Prabhu says, all the scripture will become meaningless because the scripture is giving commands, imperatives. You must do this, you must do this. Who is the scripture talking to? So Atma must be doer.
24:59So now the question is, why does Krishna say, karta amiti manyate? Beholded by false ego, the soul thinks he is the doer, of material activities, exactly, it's just like if there is a wild horse, you are holding on to the horse, but the horse is running crazy, you cannot control it, right, so you are not running, the horse is running, you are just holding on, so in the same way, the mind and senses are doing everything, the gunners are doing everything, through the, through, with the, um, moving the mind, and says, the soul is just holding on, and it's out of control, so, uh, Bhavadevati Goswami gives that example, how does he do it, because the soul does not manifest any arms or legs, how will he hold on, so he said he does it by his icha, his will, because the paramatma has given the jiva, icha shakti, uh, gyan shakti, icha shakti, and kriya shakti, first gyan shakti, the power
26:04to know. If you don't know anything, you can't desire anything. But once you know something, then iccha, you can desire it. But if you desire something, but you cannot do it, then it's also useless. So three functions, Paramatma has given to the Jiva, jnana shakti, iccha shakti, and kriya shakti. So by the kriya, the Jiva is a karta, and he's desiring, and that desire has the power to attract the mind and senses to him. So when the material body dies, then Krishna says in the next verse that just as the air carries aromas so simply the soul carries his conception from one life to another that means when he leaves the body the soul who's drawing the mind towards him takes the subtle body with him to the next body that he's taking his conception of life to the next body so that the soul here means karta is drawing the mind senses to act no no he's just drawing them towards it the gunas are making them act not
27:05not the soul. Yeah. Ah, yes, yes, yes. You have to make that discourage. The soul is not making the senses act. The gunas are making the senses. The soul is only attracting the gunas to himself and the gunas are acting by themselves. And that attracting means desire? Yes, yes, by each one. So, you can see the verse. Everyone knows the verse. So, we're talking about Atma, the Jiva. Then what's the next line?
27:37manaha, the mind, shasta, sastranindriyani, and the senses, there are six senses including the mind, prakriti-sthani, being situated in prakriti, karshati, the jiva, is attracting them towards himself, it's very clear, and we know the verse, but we do not understand all these intricate things, Shri, we cannot understand by reading, it's just like sitting in the dark, you sit in the dark, you open the book or two, you see, you have to turn on the light, so sadhu sangha is the light, then you look out, then you can understand, you see, the Guru Maharaj used to say like this, when we are in sadhu sangha, you can understand what the scripture is saying,
28:31Godfrey manante, adeo
