0:01Our senior Vaishnavas and junior Vaishnavas.

5:51Our Goswami body is so enthusiastic about that he cannot even say jayati one time. He has to say jayati, jayati. It's an extreme emphasis. He's in such bliss.

6:07Naamananda roopam murari. Murari.

6:13Naam, Prabhu. He's ananda roop. Of joy.

6:28It must be full of joy.

6:33Jayati, naamananda roopam murari. We can do so much yatna. Yatna means our dharavsam. In our conditioned state, some position with some duties, obligations and responsibilities within our varna and our ashram.

7:07Dharnava, dhyana, puja, dhyana. All the efforts in these activities, they're all viramita, means finished. In Sanskrit actually, when you write a sentence, the end of the sentence, there's no period. You make a line. That's called viram. Viramita, nijadharma. Okay, period. Full stop. You need to do this dharma. Sarvadharma, parityaja.

7:34No need to do effort in meditation. In this Kali Yuga, meditation is practically impossible.

7:44Naam Prabhu is so merciful. If Naam Prabhu will manifest on the tongue, then automatically he will manifest his form and pastimes within the mind. So there's no effort. Meditation is there, but no effort at all. Because the pastimes, they're coming by themselves. Like a flow, like a current of a river. If they need a Dharma, Dhyana, okay, all the effort in Dhyana is finished also.

8:11Pooja.

8:15So many Vokis are serving their duties. It's very good. Sometimes people become very involved in very elaborate pujas with so many rules and regulations.

8:28Naam comes.

8:30Then, Naam, Rūpa, Vigraha, Tini, Eka, Rūpa.

8:33There's no difference between Vigraha, Si Krishna's Sarūp in Galoka, Brahmāvan, and this Naam. Si Krishna's Sarūp comes before that devotee and in his own beautiful Sarūp, directly serves Krishna.

8:49This vidi and archan also, no need.

8:56Naam, Vid, Bhakti, Purana, Naam, Oiti, Oi. vietanima apu said all the nine angles of bhakti are complete simply by chanting in any way any you take this name that means even through your eyes if you see the name painted on the wall like your eyes see it through the ear by chanting even by touch if someone has written their letters of the holy name on their body in Chandan and you can feel taste sides by ears and in any way you come in contact with Naam Prabhu one time he gives liberation it's not a glorification of liberation the idea is Kim Uttar what more if only by touching him somehow or other through any of the

10:08senses you get liberation then Kim Uttar what more will a person get if they chant the holy name continuously with great affection it is the unspeakable it cannot be expressed. So, Paramam Amritam Ekam Jeevanam Bhushnam Me Shilasana Goswami Pahar said, this name is a Paramamrita, highest nectar. Ekam Jeevanam, it is my life and soul. I will die without Harinamsanketa. Pranam Amritam Ekam Jeevanam Bhushnam, it is the my only ornament, creation of my life so in this way again throughout shastra in the vedas the ramayan the mahabharata in the puranas in the beginning the middle and the end there's only the glories of harina so nama has been

11:17glorified everywhere question comes dancing nectar of nam Prabhu the question to very judy samana kirti aging hearing and chanting many lifetimes but We don't attain Christa prayer.

12:07It is like a beach, a seed. So just as a seed sprouts and grows and produces fruit, Naam Prabhu is like this. And see, Guru has given that Divya Prakrita, supernatural, divine, transcendental name in our ear.

12:42That seed of Naam is not sprouting. Shouting means from the naam, manifest rup, the vigra of Krishna.

12:57Here is Archa Vigraha. So naam Prabhu is a Shabda Archa. He is a sound deity. This is the first lotus feet. Beautiful. Tribangalit. Shamam tribangalitam niyata pakasham.

13:15And then his gun, his qualities, his softness, his fragrance, his kindness, his sweetness. Then his paraka, his associates.

13:31Then lila. So naam, rup, gun, paraka, form and seva. and then lila like this this is the sprouting of naam but if the name is not sprouting then where is my seed not sprouting this is a big problem if our life is going by one day even one week one year ten years two years but this seed is not sprouting it's it is not sprouting because some offenses are there so when offenses to the holy name they become a habit there is inattentiveness and offences to the name the result is one develops a Prakrit conception, a mature conception of the holy name, a mature conception

14:43of Mahaprasad, Vaishnavas this is meaning Mahaprasade Govinde Nama Brahmani Vaishnavi Svapapunyapathamrajan Vishwasonayvajayate faith in the Aprakrita nature transcendental nature of Mahaprasad Govinda of the deity

15:13nama the holy name nama brahmani that's been shabda brahma the name which is shabda brahma

15:19yes shabda brahma we're talking these are some points we'll discuss while we hear first thing shabda brahma nama brahmani vaishnava vaishnavas the result of nama purad is that the mind becomes fixed in a material conception towards the approach of us to transcendental things And you think that this idea that we have about Guru, about Vaishnava, about Naam, about Mahaprasad, about the deity, is actually Siddhanta.

15:50Correct. Then we don't change it. Then one comes in a stage that's called Achikitsa. Achikitsa. Naamaparag. It means, in India, a hospital is called Chikitsalai. In case of where is the Chikitsa, that is a remedy or cure for whatever problem you have. Achikitsa means incurable. One develops into the stage of Achikitsa Nama Parade.

16:26Incurable condition of Nama Parade. Chronic.

16:34That's why it's told in Chaitanya Janamrita.

16:39Many birds can pass chanting, but still love does not come. Why? Because one develops this in the state of Achikitsa Nama Parade. Incurable.

17:01But is the cure? Answer to all questions is the same, actually. Sadhu Sangha. Sadhu Sangha sahab shastikai.

17:17association with sadhus this is the cure by serving Srimad Bhagavatam every day and serving pure Vaishnavas, then what will happen all inauspicious things here inauspicious things means what is blocking us Mahapur said Of all the angas of bhakti Naam kirtan is the best And if one will chant without any offence Then he must There and then attain pream Despite having nishta in the holy name When there is nishta When there is steadiness In one practice of bhakti Without any offence Then the waves of love start to rise up within the heart So in sadhu sangha we can hear. Bhakti begins with Saravanam hearing. Naam Tattva.

18:37Material mundane prakrit conception of Naam, it can't go away. So what have Mahaprabhu, Jeeva

18:46Goswami, Sarant Goswami, Acharyas

18:49what have they expressed in regard to the Naam Tattva? What an astonishing amazing and wonderful entity this Naam Prabhu is. He has qualities which are beyond our experience. Naam Prabhu is called, we'll discuss these are the terms, our Acharyas of used to help us understand the ontology of the holy name shabda brahma the sound is not the sound of this material world this is not a sound that can be produced by material senses even this sound is shabda brahma brahma he means god himself god himself in his shabda avatar incarnation of sound So, in this material world, everyone is struggling to get the swadhinata, freedom, swadhinata, not to be controlled by anyone.

19:58They want freedom, some type of liberation.

20:03Abhacharya, he said, Liberation is attaining the service of the lotus feet of Vishnu, the Supreme Lord. So, one sect of Shivites in India, they're impersonalists, they want the impersonal liberation. They're called the Nakulish Pashupat sect. They criticized Madbacharya and they said, what kind of liberation is this when you are a subordinate and have to serve someone?

20:33You are still in bondage. This is a joke saying that liberation means the service of Bhagavan.

20:44You may say that Bhagavan is very nice, but being bound in slavery. If you're a slave and you have a gold and jewel diamond shackles, but it's still bondage. So to call this state, this imaginary state of serving God, liberation, this is making a mockery of reason. It is like calling a blind person, Padma Lochan, lotus eyes.

21:12So they criticize.

21:17Actually, Otham tells, Mukti is the state wherein one attains his spiritual body. This beautiful spiritual body has no birth, no death, no old age, no disease, no problems at all. And this spiritual body is naturally and spontaneously engaged in loving service to the Supreme Lord. This is the highest level of liberation. The materialists, they want to get liberated by some kind of political liberation or sense gratification.

21:57And the impersonalists, they want to be liberated by killing all their sense activities and disappearing into nothingness. This is the highest bondage.

22:10Liberation is to be in the endless flow of loving service to the Supreme Lord. So our relationship with the Shabdha Brahma, with name, is one of service, not one of enjoyment. And that name is realized fully only in the liberated state.

22:35It's said that in this world, as Baddha Jeevas, we are like a vulture who has been tied with a thread. He's the ankle, the foot of the vulture has been tied with a thread to a post. And that vulture, he wants to get away. So he's flapping his wings and he's trying to go this way and trying to go that way.

23:01You can imagine if you capture a vulture and you tie him, then he'll go berserk, going here and there. Always trying to take off, but having to return to the post again.

23:15How?

23:19It is said that, you know, our soul is one ten thousandth the tip of a hair. It is anu. Eishonur atmati tasavedi tabbya. Soul is atomic. And it can be understood by pure chitta. So that soul, when it is floating on the pran, and when we are awake, the soul is on the level of the eyes.

23:48And then when we fall asleep and we dream, it goes to the level of the Vishuddhi chakra, throat chakra. And then when we go into deep sleep, then the soul enters into the Anahata Chakra, into the Heart Chakra, and then enters into the form of Paramatma. So, then we wake up and we come back out again.

24:14This is with the Lord in the heart.

24:20We keep coming into the dreaming and waking state like this.

24:31that is not like the Maya vibe because we go taking with us our upadhis our material designations just like the example is given if there is a clay pot full of salty water and you put a lid on it and fasten it tightly then you put this pot in a lake and you submerge it in the lake so though the lake may be pure water but the water in the pot is still salty and then when you take the pot out and you open it it will be salty water so like this the soul in the state of deep sleep along with all of his samskaras impressions of material existence they become latent and he enters into

25:17the into brahma into paramatma in the heart and then after some time he comes out again there's one mantra in the chandavyopanisha it means we had departed from the supreme personality of god head. Although we could not understand that we had departed from him. So this poetry means we were with him and we left him.

25:45And this is going on again and again and again. This is our state. So, in Chandogya Panishad he said, The soul is like one vulture who has been tied to a post and he keeps flying here and there. So he's trying to get free. He's trying to get swadhinata, freedom. So our soul, it comes out into the waking consciousness and tries to get some sense gratification.

26:20We think, oh yes, I'll be free if I can enjoy. Or a person thinks I'll be free if I can get some political liberation. Someone thinks I can be free if I get the impersonal liberation. And so they're struggling again and again. But finally, after many, many lifetimes, when a person realizes, oh, I have a nittasambandha, an eternal relationship with God, then he stops playing here and there and takes full shelter of the pran of his pran, the life of his, that is the Supreme Lord.

27:00So we are like this. Even to speak of life, just going out into the world and going into deep sleep again and again. But when chanting the holy names, We don't want to take shelter of the Lord of our heart.

27:25He's going out distracted into worldly things.

27:32So we're discussing Shabta Brahma. The holy name is the Supreme Lord himself who is living in our heart.

28:00All the liberated souls are worshipping you. How? Among the Vedas, there are some jewels. They are the mantras of the Upanishads. And we have been discussing these mantras just now. So the mantras of the Upanishads, they are like jewels. and taking the deeps, these jewels of the mantras of the Upanishads, the liberated souls, are worshipping with the light emanating from the jewels of those Upanishadic mantras.

28:31They are worshipping the tips of the toes of Harinam. The holy name has toes? Yes. So how great is Harinam that the greatest sage study the Vedas to get transcendental knowledge, but the light emanating from the highest mantras of the Vedas is being used like a deep only to worship the tips of the toes of Naam Prabhu.

28:57Because Naam is Shabda Brahma, see Krishna himself.

29:01So the way that Naam Prabhu appears, the way that Krishna appears is same. See Krishna has said in Bhagavad Gita,

29:22My birth, my karma, this means, here karma means leela actually.

29:28My birth and my pastimes They are all Dibdhi Transcendental And if someone will know them If someone will know that they are Tattva That means in the Vedas The Supreme Truth has been discussed So it is not that only Krishna is Tatt The Supreme Truth But he is non-different from his birth And his pastimes They are all one reality So if a person knows That the Supreme Reality is my name my form, my qualities and pastimes and they are not different from each other if you think there is any difference between the name and the form, the qualities and pastimes and what is this?

30:14Sri Vasya Sri Vishnu

30:22It's an offence to think that Lord Shiva is independent from the Supreme Lord or here to think that the Shiva that means the auspicious name is different from that the Supreme's name form qualities and pastimes are different from him it becomes an offense so one who knows my name form qualities and pastimes of that one reality which is described in the Vedas then that person he never takes birth again in this world but rather he comes to me that person not when he dies but he comes to me as soon as he realizes the divine nature of my name, phone calls, his and past times.

31:09He doesn't have to wait until he dies. As soon as then he comes to me. Krishna is saying. So there's a very big difference between

31:23karma and leela. Krishna.

31:27Even though many persons they have a prakrit understanding of Krishna leela. But there's a heaven and hell difference. Very far difference. Between karma and leela. First of all, karma is the anitya temporary every dealer of krishna is eternal don't think that see krishna was born whatever five thousand years ago so you've missed it the holy name remember any verse describing the past times of krishna then they can see it happening just now because it is not in the material time every past time is eternal reality then is the situation where we taste the Tapa try. We taste the threefold miseries and we cannot escape it. You can try. You can go here and there. All our karma, the miseries coming from the body and mind, demigods from nature,

32:41adhyatmik adhidaivik adhibotik, and from other living entities. These miseries will follow us everywhere. This is called karma. What is Leela? Leela is anandamoy kridha, only play. Pure, alterated joyful play the place of lila is beyond the 14 planetary systems the place of lila is beyond brahma log beyond viraja beyond the brahma jyoti personal lila is beyond vaikuntha that is the place of lila and the place of karma is in this physical thing think of is material it is a sanskar of some worldly experience so whatever the mind by your own wish and by your will can concentrate on his Prakrit material. All of Krishna's divine paraphernalia, his Naam, Rup, Goon, Leela is of that Prakrit world. So we cannot tell. There's a very big difference

33:56between parma activities and the activities of God, Leela. He's so high and so inaccessible by our faculty, our intelligence, our thinking power. Then how will we ever reach, experience that reality. Krishna said I am said I am unlimited I have spread throughout all existence in the material and spiritual world my form as Shabda Brahma transcendental sound and I appear in the subtle body of the Jeevas in the Muladhara chakra in the form of sounds that is called para, the first aspect of shabdha brahma called para in the muladhara chakra and I can be perceived like a

35:10fine fiber in the stem of a lotus. Have you ever seen a broken lotus stem? When the lotus stem breaks and inside there are dhantu, very fine fine fibers. So, this shabdha brahma can be perceived. So, in the 11th kanto, Sikrishna said, he explained this in more detail.

35:48Krishna told Udav in the form of the transcendental sound has four levels. The first level appears in the Mula Adha Chakra and it is on the platform of your Pran. so this is called para it is appears in the pran as a very slight movement of pran and begins to move up to the manipura chakra it is manifest on the level of manas the mind and then it is called pasyanti so para pasyanti then it rises up to the anahatar chakra this level of sound is called the madhyama and it's on the level of buddhi then it comes to the vishwadi chakra becomes vikari comes out in a in a way which is audible to the rest of the world so this is the way in

36:50which shabda brahma appears so krishna is explaining it here sa esha jivo bivara prasuti i enter into the muada chakra bivara prasuti goham pravistaha in the pranena gaushena in the form of pran manomayam then i come to the level of the i become manomai that means that this pran This Aprakritapran, supernatal sound, rises up to the Manipurak Chakra.

37:18Manomayam, Tukshma, Apetya, Rupam, Matrosura, Vana, Iti, Stavistaha. In the heart, then that Avyakta, unmanifested sound, takes on the form.

37:35Mahamantra is the Rasatmik, Rup. Om is the Beech, the seed of the Vedas. And Harinam, Maduram, Maduram, Eitan, Mangalam, Mangalanam, Nigamavali, Sattaram, Chitsa, Rupam. it means that Aum is a beach and it becomes the Vedas the holy name Hare Krishna Mahamantra is the juicy fruit growing on the tree of the Vedas so like this then that the abhyakta unmanifest sound manifest syllables Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram and then dances on the tongue so the purport is that we don't chant the name the name himself appears this is why Rupa Goswami Pada is praying Oh, Nam, you who give life to the Veena of Narad.

38:36Pramuni doesn't actually play his Veena. He's too much in ecstasy to remember what to play. He just sings.

38:46And his Veena comes to life by itself and begins to play. So, Narad Vinod's Jeevana. Oh, Nam Prabhu, you who bring to life the Veena of Narad Muni. You are like a dust of a wave in the ocean of sweetness. O Namprabhu, kindly you appear on my tongue. And the Rasane, Rasanina Sada, along with Rasa.

39:11So the name is not under our control. We have to become under the control of Namprabhu. I surrender. If we think I am producing this name, then this is the, means the activity is being instigated from the ego. It's called Katrita Abhiman. Katrita Abhiman. I am the instigator of activities. Krishna said there are five factors of action. Adhisthana means to do a karma, an activity, you need adhisthana, the body. You need karta, that means karta to abhiman, the mood, I am the doer. You need karta to abhiman, the mood, I am the doer. You need karta to abhiman, types of senses.

40:10Daiva, Cheshta. And Cheshta, he means pras thing, daivam. So when those five things are there, you can do a karma. Paramatma, your body, your pran, your senses. But one thing is necessary. Katrita Abhiman, I am the doer. And then that activity becomes karma. So if we chant, if we hear, if we do any service, and it is coming, initiate, I am the doer.

40:42We have this Abhiman. Then this is not bhakti, this is karma.

40:47Because Katrita Abhiman is there. This is why Pralatma had said, I think that person is most intelligent, most learned. He studies the most successful who surrenders himself first to the Supreme Lord and then engages in hearing, chanting and remembering. Then it's bhakti. But if he's initiated from the ego, then he surrenders no bhakti.

41:27Shannagati is the doorway to bhakti. If we don't go through the door, then we can't enter that realm. You just walk into the wall again and again.

41:39So Mahabhu said, More humble than the blade of grass. It means give up the kartritta abhiman. I am the performer, I am the doer of bhakti. We are not even the doer of the material activities.

42:07the conditioned soul bewildered by false ego thinks himself the doer of activities which are carried out by prakriti so the bhakti is not performed by the three gunas bhakti is transcendental so we are not even the karta the doer of worldly activities but out of illusion we think like this so we cannot carry this ego into the realm of bhakti first charnagati dependence on the mercy of the lord and pray for the holy name to appear This is the meaning of Shabda Brahma.

42:45Now, we'll go to the next thing. Srila Jeeva Goswami Pari has said, Nam Prabhu is Van Manas Agocara. Agocara means Perceivable, and Agocara means imperceptible. Actual holy name that we want to chant. That gives us the vision of the Advaya Gyan Tattva, non-dual reality. That name is Van Manas Agocara. Cannot be perceived by the mind or the senses.

43:17Chaitanya Mahaprabhu said kirtaniya sadahari always chant the holy name but it was not Chaitanya Mahaprabhu's intention to cover the whole world with sound which impedes and obscures adwaya gyan tattwa the non-dual reality this is why once one big Sankirtan party came outside the Bajan Kutir of Srila Gokishordas Babaji and they did Sankirtan all day and night 24 hour kirtan the next day someone came to Srila Gokishordas Babaji Maharaj said oh Maharaj that was very nice kirtan yesterday Babaji Maharaj said, Oh, take a shovel and dig up the dirt where they were singing and dancing and throw it in the Ganges.

43:58This place has become impure.

44:04So, Mahaprabhu never said to make a kirtan which will cover the whole world with material sound and impede the experience of the Advaya Gyan Tattwa. So, we should know that Naam Prabhu is not under our control. He cannot be experienced by our body and mind, by our material power. Then, Nikola Pramana Padicheda Gochara Śrīla Jīva Goswami Pārt said, Pramāna Parīcet. Pramāna means evidence. And Parīcet means different types. In other words, there are 10 ways in which we collect knowledge from the world, like Anumāna inference and, of course, sense perception, different types of sense perception.

44:51All in all, there are ten different ways in which we investigate the world around us. So Nikola Pramana Paracharya Agocara, the transcendental name, is not amenable by types of methods of investigation and collecting knowledge.

45:10Svattasiddha, holy name is Svattasiddha, that means self-existent. It is not caused by anything else. So, everything in this world has a cause. Anything has no cause. If something is its own cause, it is, what is it, a self-existent? Then, that entity is God. Only God is a self-existent.

45:45Surat means completely independent because he's self-existent. He is not manifested by anything. Everything is manifested by him. So the holy name is that Supreme Lord, self-existent. How can we create it? by our activity that name is creating us great because we're eternal the maintenance of all existence siddha bhakti says tako gives an example one person he has one people in his door and it's very misty so he's looking through the people and seeing what's going on and so he's only a little bit and it's very blurred like this so in the same way some persons they don't believe in the what is this what is this hari kushta hari kushta they don't believe in it he said but they

46:39cannot understand that they are like a person and their vision of life is only very tiny like looking through a small hole their experience of reality is like going through a small hole into the fog and they have no idea that even that very limited vision of reality that they have is the abhas the shadow of the reflection of the ultimate reality which is manifested by naam Persons in this world may think, oh, what is this? Hare Krishna.

47:12But they don't know that even everything in their tiny, tiny existence of illusion, this is all, only the external energy of Namprabhu himself, that name. So, Namprabhu is Svartasiddha, self-existent. In the 12th canto, there, Sutuga Swamipada, he describes how the Vedas appear in this world. And in this description, it's scientifically explaining the Shabdha Brahma, the nature of transcendental sound.

47:50He says, It means that the Shabdha Brahma manifests on the level of Parapasanti Madhyama gradually like this. And who hears this?

48:19spot means the bursting that is this sound which was a Vyakta unmanifest bursts into the Vyakta it becomes Vyakta manifest in the sky of the heart who hears it the Lord in the heart hears it. When Supta Shota is just Shunyadrik. Shunyadrik means that Paramatma, Shunyadrik, he's a seer but Shunyadrik without any material senses. In other words, the Paramatma has no covering of material senses. He has his own divine transcendental senses and he hears this spot, this bursting of transcendental sound in the heart when means that when the senses of the person who is chanting they are not going out they are not involved in the worldly desires and worldly activities

49:30so this means when a devotee is sitting and chanting he should become completely absorbed in the holy name completely absorbed and forget everything else it should not be like that vulture out out again and again there has to come a time when the vulture becomes exhausted he says oh i'm gonna surrender now he sits on the post and he stays with his lord in the heart so if you are chanting and your mind is wandering here and there many thoughts are coming and the chanting is interrupted by other activities then this sport the appearance of the divine sound will not come so so then this sound manifests and the lord in the heart hears it and then he wakes up the soul how's the

50:30soul to hear it shilavish natavi thakur gives a nice example he said when you're sleeping at that time the soul goes into deep sleep and so if if someone will call you hey wake up wake up it's time for mangal artik then how can you hear it because in deep sleep the the senses have become dissolved mind is dissolved senses are dissolved temporarily so if someone calls a wake up wake up then how will you wake up so the answer is that paramatma hears them and then the paramatma wakes you up and pulls you out of your deep sleep so this happens often to us but here the siddha Sutta Goswamipad is saying that when the sense is stopped

51:19and the devotee is chanting then the Shabda Brahma appears Supreme Lord in the heart hears it and by his grace, only by his creeper then the soul experiences the Shabda Brahma in the form first of Brahman then Paramatma and then Bhagavan and Bhagavan with all of his potencies with Bhakti and his Dharma and his associates. So we are discussing this in relation to Why? Because the way that the Supreme Lord appears in this world when it's his time once in a day of Lord Brahma In the end of the Dvopalila of the 28th millennium in the 7th Manu once in a day of Lord Brahma see Krishna appears So how does he appear?

52:16From the transcendental plane he comes through the plane of pran and then through the plane of manas and through the plane of buddhi, then he becomes visible to the world. That's how his lila is manifest here.

52:35So, when the devotee chants harina, he manifests in exactly the same way, but only to that devotee. It's very interesting. How Krishna manifests his lila to everyone in the world, once in the day of Brahma, he comes through these planes and then he becomes visible to everyone. so that appearance lila of Krishna can take place but it will not be visible to everyone it will be visible to that devotee who chants purely and he appears in exactly the same way but only privately discreetly subjectively confidentially to that devotee who is chanting the devotee's thing may not even know anything but the metaphysical process by which Krishna appears is exactly the same whether it was 5000 years ago

53:24or today when you chant

53:26Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Ram, Hare Ram, Ram, Hare

53:34So, now, coming to the next subject These are all connected Swayam, self-illuminating The holy name is self-illuminating You see, now outside it's dark if you want to see the sun then you could get a candle or a torch and go out and look around and try to find the sun but it would not be successful you have to wait when the sun himself rises we can see the sun by the power of the sun so in the same way Naab Prabhu Isvaya Prakash we cannot find him but he can reveal himself to his surrendered devotee so

55:00transcendental devotion to the supreme lord and as his devotion devoted to the lord in the same way he has devotion to his gurudev chuddha bhakti to gurudev everything which is cut it which is described in the vedas prashanti mahatmanaha it is Illuminated to that So here we're discussing Swayama Pakash How the transcendental subject Is self illuminated So the implication here is That Now Prabhu will not reveal himself To the person who is not serving His Gurudev Understand Krishna said in Bhagavad Gita to know the truth one should approach a spiritual master one should do pranipat surrender to him one should inquire make the relevant inquiries and

56:13engage in service then see guru can impart transcendental knowledge otherwise not if the disciple is not doing these three things then guru can give the mantra the mantra will not manifest so in our mind we have so many chitta vrittis every every thought every idea every feeling is just some waves of prana moving in the chitta this is called chitta vritti so to become shisha disciple means that you have only three vrittis in your mind pranipat vritti pariprasna vritti and seva vritti that the mind is always in the state of submission and of prostration to our holy masters see guru is not like a shooting star there he goes oh now he's gone see guru is like the sun all of our acharyas are like the sun for satisya bona fide

57:24disciple whose ear has been pierced by the transcendental sound he's living in the rays of so many sun shining gurudev proud part sila bhakti not takur sila rupaga swami they're shining on him all the time and so he's living below them always looking this is the pranipat always being the state of continuous prostration to shri guru we're asking questions all of our is the question when we chant harikrishna what is this we're inquiring oh where is brahma where is my prananath who's playing the flute where is the son of nandamaraju what can i do where can i find him there is a question jigyasa searching where is brahma where is supreme truth

58:37third british seva british all the senses should be engaged in service all the time so when the mind has nothing else only these three british then then she guru can give the upadesh upadesh means real initiation And then when the devotee is chanting, the aprakta-shapta-brahma, it becomes swayam-prakash. So this is the meaning of the verse.

59:11So the holy name is swayam-prakash, self-manifesting. Now, jyotiti-pratita. Jyotiti means immediately.

59:31Pratita means experience. The holy name gives Jyotiti Pratita, immediate experience. Even if it's Naam Abbas, you know there are four types of Naam Abbas beginning with Sankat.

59:54So the four types of Naam Abbas, they have the power to give immediate vision, realization of the Supreme Lord. And here, vikalpa rohita. This holy name is free from vikalpa. Vikalpa means imagination or ideas that we construct that have no correspondence in reality. In Patanjali's Yoga Sutras, it says, It means that we hear and we speak so many words.

1:00:33On the basis of those words, we create some ideas like whatever, evolution we crawled the ocean one day the fish crawled out of the ocean and climbed the tree became a monkey then climbed back down and became us and so then we people talk about things and these things form ideas in the mind but there's no guarantee that these ideas are any relation to truth so that's called vikalpa non-correlated thought constructs so there's no vikalpa involved in the chanting of the holy name to do vikalpa to try to superimpose your imagination on the holy name is an offense so here vikalpa rohita as a quality of the holy name being free from vikalpa has a very profound meaning

1:01:31and that is that in the vedic philosophy our perception of the world has two stages one is called and then it means that when we first look at something we just have a direct experience of that object it's like a raw uninterpreted experience like a baby a newborn baby is like looking around and just experiencing but they cannot they cannot process anything what anything is because their their mind has not developed yet so that is called the nevikalpika And we experience that, but in less than a second, in a split second, our buddhi, our intelligence begins to move, calculates what is the object.

1:02:37And we say, oh, this is a tree. So it happens very quickly. It happens so fast that we don't recognize it, we don't acknowledge it. But the great sages in meditation, who have seen deeply the human experience, they have said, there's a very first moment of a raw, uninterpreted interpretation. And then the Buddha moves and then says, this is a tree or this is my mother, my father, my country, all of these things.

1:03:10And the mind now becomes full of all these ideas. What is actually, this is all vikalpa. What is actually there?

1:03:20What is actually there? Rig Veda says The Virat Purush has thousands of heads Thousands of eyes, thousands of hands So this whole universe is the Vishwarup It is the universal form of the Lord Due to Katrita Abhiman, due to ego We are identifying with this body And projecting that identification on others Who also have identified with their bodies But there are thousands of heads I can see one two three four five six thousands of eyes. This is Bhagavad Gita chapter 11. Very simple thing.

1:04:06Jyoth said oh my lord now I see that you yourself are everyone in all the armies on both sides and you are playing and everything is you. We have the raw experience of some part of that Virat Rupa and then our Bodhi moves creates a fantasy that we call our life. This is all Vikalpa. Vikalpa covers our experience the direct experience of though we cannot see transcendental God in this state but nothing but god exists anyway but in our conditioned state the atma who is eternal transcendental and has nothing to do with the body you know what relationship do you have with your body it's called the relationship between rabbits horns have you ever seen a rabbit with

1:05:00horns no because rabbits don't have horns there's no relationship between rabbit and horns so that's the relationship you your soul has with your body nothing but due to only avidya due to ignorance we are identifying with this and on the basis of this brahman this mistake comes the so many vikalpas interpretations of reality which are not true so the first stage of perception is called nirvikalpaka pratyaksh uninterpreted and then the second stage is when we impose our ideas of what everything is and all the people we are associating with they have similar ideas so it becomes a echo chamber this is why Shastra said sadhu sangha associate with sadhus because they don't live in that echo chamber of Maya

1:05:54and they will not speak according to misconception and if we associate with those who are not sadhus they will act and they will speak and they will compound and fortify misconceptions he said six things destroy bhakti and one of them is what? Association with worldly persons, prajalpa, mundane talk and association with worldly persons. So asatsanga chaga, ey Vaishnava chaga. The first symptom of a Vaishnava is they give up asatsang, materialistic association. Okay, what are we talking about? Yes, vikalpa.

1:06:36Now, coming back to vikalpa, the non-correlated thoughts constructs that our intelligence projects on things what happens when we see an object then the it is a nirical practice and then our buddhi moves and then we identify this is a tree in my garden so we have some idea so we give a name to the object but we don't give a name until the buddhi has moved the intelligence and this movement of buddhi is called vikalpa it works the other way around let's say there's a person that you know and his name is john so if someone says oh today i met with john so first the sound comes in your ear john and when you hear the sound john first is what there is it's just a sound

1:07:42it's just a sound doesn't mean anything in a split second your buddhi moves and then does vikalpa and then the face so there are two ways in in which a name is given we see something that abudhi moves and we give it a name we hear we hear the sound of a name and abudhi moves and connects it with a with a form like that so it goes both ways so what is significant here is in the in the it says there is no vikalpa in the holy name in other words as soon as the sound of the actual name touches the ear the buddhi does not have to move at all but the name is svayamprakash it is self-manifest and the name gives jyotiti pratita a direct immediate

1:08:48experience you see it is not that the sound comes krishna and then the intelligence has to move and identify who is this the blue person with the flute it is like that in the in the condition state but the actual name as soon as the sound comes krishna there is a spurti and krishna manifests his form because in the jadakash in jadakash in material space there's a difference between names and forms but the chidakash is akanda indivisible so when the sound appears in chidakash the spiritual space of the heart immediately then Krishna is there there's no difference between Krishna and his name so we should think if we are chanting and not seeing Krishna then we are not chanting

1:09:49we are committing Nama Parada because even Nama Bas here even Nama Bas has the power to give that experience We have to deliberate on it very carefully If I will be absorbed in service of Gurudev Avoid ten types of Nama Prada carefully Then when chanting The Darshan of Krishna So these are some of the qualities of the Holy Name The name is not given to Krishna So someone can say Well, wait a minute Yes, his name was given Because there was a name giving ceremony I went to Gokul It's a very beautiful He was thinking My son, Supreme Lord My son And I carried him in the middle of the night Secretly

1:11:04And I left him in Gokul So I am the father So the father is responsible for organizing All the sanskaras for the son If I will do it openly Then Kamsa Because I took him there To hide him from Kamsa Then Kamsa Maharaj may try to kill him So I have to do it secretly So then Osudev Maharaj, he went to his early guru, Gagacharya and he, please go and visit Nanda Maharaj in Gokul.

1:11:36Gagacharya, he went to Gokul Mahavan on the other side of Jamuna River. Then Nanda Maharaj, he stood up and head and folded his hands and he worshipped Gagacharya. And though Nanda Maharaj was seeing Gagacharya with his eyes, he was thinking, this person is Adokshaja.

1:12:03Adokshaja means actually beyond my senses. Now Nanda Maharaj himself is completely transcendental but because of the it's Madhuri Yalila. So everyone in Braj thinks that they're just ordinary person. He thinks I'm the chieftain of one village tribe of the dairy farm. So he thinks though he's the crest jewel of all saints but he thinks he's an ordinary person and he's thinking oh Gagacharya is a great brahmin and a great sadhu and one gop from the gop caste so but Nandamaraj is giving the example to us when we have the association of a pure devotee we should not think I can see him pure Vaishnava can see us but we cannot see him because pure Vaishnava is

1:12:53actually a dog such but if you give the Kripa Drishti merciful glance then we may have a darshan of that transcendental personality who is the The Guru Priyajan, very dear to Chaitanya Mahabhabha and the Priyasakhi, dear maid servant of Radha and Krishna. So, Nanda Maharaj, he was looking at the area and thinking, oh, I'm not seeing him.

1:13:23He's a sadhu. He's adhoksach, beyond my senses. So then, Nanda Maharaj worshipped him and he brought him inside and worshipped him. And very humbly, he said, He said, Oh, great saints like you.

1:13:50You are wandering everywhere in the world. Why?

1:13:57You go to the homes of the householders.

1:14:03And he's speaking out of humility. You have come to us. We are householders. we are grihasthas and we are very dinachit very low consciousness because we are involved in worldly things all the time but why do you come nisraya sayo bhagavan i know that you have come only to give nisraya nisraya means the supreme ultimate benefit of life every soul every soul you are not an exception you are not an exception no one is an exception every single soul has A glorious, glorious prospect In the eternal pastimes of the Supreme Lord It's unknown to the conditioned soul So the sadhu is coming only to help them Discover that glorious prospect of their life Kapatainan Yitya Kuchit

1:15:13Nandup Maharaj said No one should ever even imagine That the sadhu has come for another purpose Why is the sadhu knocking on my door? It's because he's hungry He should get a job Maybe he came to collect money Maybe he's looking at my house To see where I hide my valuable things No, one should not think.

1:15:39Sadhu never comes for his benefit. Nandamara said, oh, I know, Gagachar, you have come only to give benefit to me. So I request you, you know, I have a son just born. And can you do his samskaras? Can you do some of his purification rituals? So then Gagachar said, yes, yes, I'll do it.

1:16:02But you know, I am Bosudev Maharaj's priest. kamsa maraj he's what has been killing the children of bosnia maraj so if i openly do the ceremony for your son kamsa maraj could become suspicious and then he may make trouble for you so we should do it very secretly so then nanda maraj said okay come on let's go and do this nam karen sanskar in the gosha so then nanda maraj and with the baby krishna and balaram and gagacharya went into the gosha and gagacharya did their nam karen sanskar giving them names. But, this is only Madhurya Leela. Because no one can give a name to Krishna.

1:16:47Your name can be given by your parents. Because our names in this world, they are worldly names. They are not Vikalpa Rohita. The parent looks at the child and thinks, what shall I call him? And then the Bodhi moves. Intelligence moves. And then one label is stuck on, you know, for that life.

1:17:06Until he leaves it behind. So this is very sweet and beautiful. Gargachar is coming. It's like he's giving Nam Karan ceremony. But actually he's not. So he said, first he gave names to Balaram. Discussing Nam that way. So first he gave names to Balaram. He said, oh this boy will be very strong. So his name will be Bala. And he will give so much happiness to all his family and associates. So his name is Ram. So his name will be Balaram. And because Because he is a link between your family, Nanda Maharaj's family, and Bosudev Maharaj's family in Mathura.

1:17:50Because he will draw the two families together, so his name is Sankarshan. Karshan means drawing, Sank means together. Because he brings together the two families, so his name will be Sankarshan. So then, that's Balaram's name. Now, Gangacharya, he turned his attention to Krishna. He said, He said he appears in each yuga in a different color.

1:18:36His name is according to the color. In other words, I am not giving this name. Whatever is his swarup, then that name is connected with that swarup. So he said, he has incarnates in shukla. that is a white form and that is the shukla avatar in satya yuga shukla rakthas he incarnates in a red form that is the raktha avatar in the treta yuga idanim krishnatam gataha and now krishnatam he's krishna with a dark complexion so here he's giving the name krishna but there's one yuga left over that is kali yuga and he says tatapita means he has a yellow form also so here gagacharya He was predicting the appearance of Chaitanya, not predicting because he knew it from before the previous time, the previous day of Lord Brahma and it will happen again in the next Kali Yuga. So Gagacharya was giving a hint.

1:19:51the golden incarnation significant here is look how he expresses it he says the word before pita that's a very important significance that is that in Sanskrit there are two words like this it is like this oh just as one has to give the water at the root of a tree so in the same way by serving the Supreme Lord everyone becomes satisfied so ya data these words are used in Sanskrit so because they're correlative to each other if in the verse there's only one of them then you should think that the other one is there but it's just it's supposed to be there you should assume that it's there even if only one of them

1:20:50is used so here tata means just as this so tata this so the implication is That this boy appears in an anksa, in his part, plenary portion, in Satyug and in Tretyug. Now, as he appears, Krishnatam, in his black original form, in this Dwapayug, In the same way, he himself, the original form of Krishna appears in a golden complexion as Gauranga Mahaprabhu.

1:21:30So, Gagachari is hiding in this verse that there are many incarnations. Krishna is too Bhagavan Swayam. But Krishna is Swami Bhagavan and Goranga Mahaprabhu is not one of the incarnations. He is Swami Bhagavan Sikrishna, now in his Bajanlila, relishing the preem of Simati Radhika. So, this is hell. He gave the name Krishna, not giving.

1:21:58because the Krishna, his Swarup and his name. Naam Swarup Vigaha Tin Ekarup. These three are only one.

1:22:10Then Gagacharya said, Sometimes he appears as the son of Bosudev previously in the past. So his name is also Vasudev.

1:22:28Hey Nanda Maharaj, By the grace of this child, even though many obstacles and many problems will come in your life, by His grace, very easily, you will cross over all problems. So, we should take this to what applies to Krishna, applies to Krishna's name also. If someone is in the shelter of the Holy Name, then no problems of material world can touch that person.

1:23:00Paracharya, he completed by saying, If someone has pretty, if someone has love for this child, then they are Mahabhaga. Very, very fortunate. They are very fortunate. And for them, they will never become conquered or defeated by their enemies. Just as the devaters take the side of Vishnu, so they can never be defeated by the demigods when they are in the shelter of Vishnu.

1:23:55So in the same way, if anyone has love for your son, then they can never be defeated by any enemies. So then, Nanda Maharaj, he gave some Dakshina and Pranam and Pranami to Gagacharya. And Gagacharya said to him, Dasmin nandatmajoyamthe narayano samogonai. Sriya kirtyanu bhavena gopayasya samahita.

1:24:29Gosan will have all qualities like Narayan.

1:24:36That means according to Tattva, Krishna is same. But according to Rasa, actually Krishna is superior to Narayan. It's the inner meaning.

1:24:47and he is appearing with all fame all beauty fame and beauty and all opulence he will manifest so go by asva you should take care of him very very carefully take care of this boy he is a very special boy so then Nandamaraj was overjoyed and Gagachari returned to Mathura this verse has some secret in it he has qualities like lord nayan sriya that means he's appearing with sri here the the general meaning is with opulence with beauty but the deep meaning is with that very soon in a few days there will be radastami appear and they'll perform their pastimes together how would radhaparani appear sriya kirtyanobhavena means he gave the instruction

1:26:02to the whole world oh all of you devotees you should take very good care of Radha and Krishna serve them their Paricharajya seva combing, decorating, bathing dressing, feeding singing to them so discussed the subject of Vikalpa Rahita names which are given and names which are not given krishna's name and then how is human bhagavatam because he has the manusha lila human like naravatlila human like pastimes but it seems like his name is given there then uh shastaiti prasiddha if these names are beyond how his names hari hai mukunda murari rama krishna so shastaiti prasiddha the names are very famous throughout shastra so one can learn about the

1:27:10names of krishna from shastra guru sadhu and shastra then next term vastu shakti vastu shakti means it does not depend on your intelligence is called a vastu shakti just like fire fire has the capacity to burn if a child does not know this and they touch the fire but still they'll be burnt so in the same way nam prabhu has his own power and it does not depend on our intelligence person may be very educated or may be foolish but anyone who will surrender to the holy name, Naam will by his own power, vastu shakti reveal himself comes about by next point is the paksha abhyas paksha means syllables and abhyas means repetition so in the Rig Veda, and you can see

1:28:12Srila Bhakti no Thakur, in the beginning of his bhajan rahasya, the secret of bhajan, he quotes from the Rig Veda The Rishis in the Rig Veda are praying. Oh my Lord, we know something about you. We know that you exist. You are omniscient, you are omnipresent, you are all-powerful. Something we know. But we don't know you really, personally, deeply, fully.

1:28:47But how wonderful it is. Nama Chit Viviktaan, by repeating your name. by aksha abhyas, abhyas means repetition, by the repetition of the syllables of your name, Mahaste Vishnu, Bajamahe Sumatim, Sumatim will attain a full and beautiful realization of your form and qualities and pastimes. Because Om Tat Sat means the holy name, Tat, that supreme truth, Sat, is the Swartasiddha, self-existent and Swayam Prakash, self-illuminating.

1:29:25So this is very important. Simply by Aksha Abhyas, the repetition of the names, everything will manifest. Someone is thinking, oh, when I am chanting, I have to give the holy name, which is all-powerful, extra boost from my speculation.

1:29:45It's like, maybe Arinam is tired today because it's not revealing anything to me, so I'll just, I'll give it some help with my speculation. But Srila Bhagavad Gita is giving this mantra from the Vedas in the beginning of the Bajan Rahasya, Aksha Abhyas, repeat the syllables and hear very, very carefully, forget everything else.

1:30:09And then gradually, Pratamam Namna Shravanam Antakarna Shudyatam, by simply hearing the syllables, then the Chitta will become purified because the problem is there's too much interference going on. All worldly thoughts, all vikalpa, non-correlated thoughts, constructs and projections onto the world which are completely vastu shunya. They are not correlated to any reality. All the chitta brittis are moving.

1:30:38So this has to be wiped away by simply hearing the holy name. This is the first stage. And then when the chitta brittis become calm and quiet and the heart is clean. That is chayto dharpa namarjuna, the mirror of the heart has become clean. then naturally when the chitta becomes steady and purified of tamas and rajasic vrittis then hearing you may hear it There's a Gopal Chudamani.

1:31:29The crest jewels have very handsome gavard boys. He's wearing a tilak made of Kasturi. Fragrant musk.

1:31:39He has a Kastupa on his chest. His wrists are decorated with bangles and he's holding a flute and he's wearing a necklace of pearls and he's surrounded by beautiful gopis or singing some verse like this and the spurti of Krishna's beautiful form will come in the heart. And when that is fully awakened, then his qualities, associates, among his associates, your form also.

1:32:04And then Seva begins. Seva sadhaka rupena siddharu pena jhatrahi and then lila. Mantramaya lila and then swara sikhi vila astakali will come from the name but it begins with just the aksha rabhyas to form this chaito dhapana majanam removing all rajasic and tamasic vrittis from the mind then the last point that we are discussing today we are just completing our discussion of nam tatwa for today nam is jiva deen jiva is namadin adin means subordinate or controlled by if we think that the nam is jiva deen under the control of my tongue I am producing this name then this is offense to Naam Prabhu in the ten apparats the last one even after hearing so many glories of the holy name

1:33:16if a person fails to serve the name with affection and he thinks he maintains the conception of aham mama mama i and mine i am this body i am this mind and i have so many possessions and connections and relations in this world aham mama di parma then this maintenance of the bodily conception and mental conception this is the reason for not developing developing affection for the holy name so ya priti rohito dama that low class person who remains in a state of not feeling affection for the holy name because he's absorbed in i am mine he's committing offense to the holy name so here mamadi paramo i am param i am superior so this means the conception that

1:34:15the name is under my control when i take my b-bag now i will chant i am doing it like this this is a Nama Parada. So we should not think that the name is Jiva Deen under the control of our tongue. But we pray that our Jiva will become Nama Deen. Jiva should be Nama Deen under the control of the name.

1:34:41Srila Bhaktisthan Suttagra said may I never have the association of that person who picks up his Jack Pamala like picking up the reins of a horse. If you get on a horse and you grab the reins and say come on let's go and you control the horse. So if a person is chanting with the ego that I am producing this.

1:35:00Then, this is all offensive. So, there are two types of chanters. One chanter is like a vulture. And one chanter is like a chatak. But, actually Parampujapada Silla Bhakti Rakshak Sridha Maharaj, he told a story that once there was a zamindar, wealthy landowner, and he was a disciple of Silla Bhakti Sansa Thakur.

1:35:25And he asked, oh, when I'm chanting, then, what should I do? With my mind. Then Silla Bhaktisansa Thakura said, your mind is material. It only knows material things. So it is like a vulture. You know, a vulture is flying in the sky and looking for something dead to land on. And then it comes down and then it lands on that dead thing to try to taste it.

1:35:52So in the same way, because the mind is Prakrita, any object or any thought it focuses on is of this Jad, dead, inert material world. Krishna is appropriate or supernatural and beyond this world. So when you are chanting the holy name, try to hear. Don't speculate because you will not have the transcendental experience with the mind.

1:36:21Because the mind is like a vulture. It only lands on the dead objects. Jad, the jagat. Jad means inert, senseless, mature elements. So he said, there are two types of bird. One is the vulture, which always lands on to taste the dead things. And the other is the chatak bird. The chatak bird does not make any effort to taste anything.

1:36:53The chatak bird does not even take water from the ground. The chatak is a special bird that only drinks the water that comes directly from the cloud. The time of Swati Nakshatra. So that's one constellation of stars called Swati Nakshatra. and when that constellation of stars comes and the rain cloud then drops rain, he will catch it in his mouth. So one should chant holy name like this. In a state of great expectation waiting for Naramprabhu to give his mercy and for him to descend. So there's a waiting period first. Hearing, waiting. And gradually that divine reality will descend and come to us.

1:37:42So this is very important. There are There are two types of chanters, one chanter is like a vulture, one chanter is like a chanthak. So we have to decide what kind of chanter we will be. Si Harinam Prabhu Ki Jai!