0:21bhogaiśvarya-prasaktānāṁ tayāpahṛta-cetasām vyavasāyātmikā buddhiḥ samādhau na vidhīyate. Śrī Kṛṣṇa has said that in the citta, in the minds of those who have attachment to worldly opulence, sense gratification, bhoga aishvarya, bhoga means enjoying the senses, and aishvarya means the opulences of this world.
1:05So, bhogaiśvarya-prasaktānāṁ, that means of those who have strong attachment, asakti, attachment to these things, tayāpahṛta-cetasām, and their citta, their mind has been stolen by those things, their mind is occupied by those things. It means don't think that you can possess anything in this world, the objects of the world that you think are my possessions, they are possessing you, because they are stealing your mind, taking your mind away from being fixed into one indivisible, eternal, absolute truth.
2:00So for those who are attached to sense gratification and worldly opulence or the ambition to attain worldly opulence, their citta is stolen. and vyavasāyātmikā buddhiḥ, vyavasāya, so can mean to cut, but it can also mean to finish, so vi ava, intensely, ava means down generally, but here it means that you make a plan, I want to attain Kṛṣṇa, I want to attain Kṛṣṇa consciousness and so intensely you have to complete that project. So when you have an intense and one-pointed focus to complete that project,
3:14that is called vyavasāyātmikā buddhiḥ, that your buddhi is focused on the completion of that mission, that project, that purpose in your life. So, vyavasāyātmikā buddhiḥ samādhau na vidhīyate, if a person, na vidhīyate, they do not have the vyavasāyātmikā buddhiḥ, by which they can attain samādhi, the state of trance, if there is attachment to worldly things and their mind is stolen by that.
4:05So, every day, very patiently, with discipline, we try to chant Harināma. And there is a project here, going on that we must complete. And that is, as Kṛṣṇa is saying here, samādhau na vidhīyate, if you are not focused, you will not attain samādhi. So, this is the goal. So, by chanting, the mind becomes steady, purified, when the citta is purified, then, śuddha-antaḥkaraṇa, cet, smaraṇam kuryāt, when the citta is, the antaḥkaraṇa, is a śuddha, then you can do smaraṇa, remembrance of Kṛṣṇa, without destruction, smaraṇa, the smaraṇa will become dhāraṇā, concentration, the dhāraṇā will become dhyāna, meditation,
5:07that dhyāna will become dhruvānusmṛti in the fixed flow of continuous remembrance or awareness of Kṛṣṇa and then dhruvānusmṛti will become samādhi, trance. So this is where we are going. So remember this, don't chant and be spacing out thinking about all the oasis, beautiful oasis in the desert because that's a mirage.
5:45The material world is like a desert, dry sand, but due to the movement of the guṇas, we see a mirage, oh, beautiful oasis, I will go and be cool and refreshed in the beautiful oasis, so without being bewildered, like a deer sees the mirage in the desert and runs after the water, but there's nothing there and the deer dies, so don't make your life like the foolish deer, Chasing the empty mirage But rather, without distraction, every day, very carefully chant When the mind is steady, the vikalpas will begin to clear and disappear And then, the actual smaraṇa, remembrance Smaraṇa, Dhāraṇā, Dhyāna, dhruvānusmṛti, which is samādhi Then, full perfection is attained in samādhi There is only
7:01Oh Kṛṣṇa, I have forgotten who I was and what was my past history. I only know one thing. Kṛṣṇa, I am yours and you are mine. So that praying, pure and spontaneous love for Kṛṣṇa will manifest by the power of the holy name. So every day try to apply yourself in this way. So now we'll have a little break. Everyone please come back at 10 o'clock. I don't know if I can finish this verse ever.
7:36but we'll try to summarize some of the points that we have not yet touched and we mentioned yesterday two other important verses so these are a suite of verses which are Vaisnava's answer to all the other philosophies of the world so this is one the other one is the one before that which speaks about that contingent or dependent existence, implies self-existence. So that, bādhitāpi abāsa, yatā-vāsa, tuta, smṛta, this verse. And then the other verse that we touched yesterday shows that whether the ground of being has form or no form, then you must accept that there is God. Or it also shows that whatever is self-existent must also be conscious as well.
8:47these two main points. So these three verses taken together, they give a complete reply to every philosophy in the world that has ever existed or will exist in the future. There are a few other verses we may touch today which expand upon those points or rather focus on some points which are covered in the overall umbrella of those three verses.
