0:21You can raise your hand if you have a question. Yes, Kandarpa Sundar. Thank you, Shira Gurudev. So, I think he heard it yesterday that when disciple-serving guru surrendered, then the Ladini Shakti is transferred to his heart and can feel some horripilation and these things. And my question is about, that also we heard some days ago, that one can experience Bhakti Ras only if in his past life already attained the state of Rati.
1:10So is there any connection between these two things? Like, my question is that, because if I understand right, then also beginner devotees who are surrendered to Guru can feel this transference when we are in the association of Guru. So, is it? You should understand it in this way. In this stage of, after asakti, then the stage of bhava comes.
1:56That means that ratti appears. And it is So the essence, the saavriti, the essential function of samvit and ladini, it causes the heart to melt.
2:23And that means that all the movement of prana, the chitta-vritti, it becomes completely under the control of the swaru-shakti, the internal potency, in the stage of bhava. But before the stage of bhava, then this has not happened yet, But from Guruji, in Guruji and Asakti, then in Sadhu Sangha, some Ladini Shakti is reflected, but it does not become one, it does not attain the Swarupatam, it does not attain a state of oneness with the Pran of the devotee.
3:21So the example is given of parad and gandak. Gandak means sulfur and parad means mercury. So Srila Vishnu Chakitakwa gives the example that if you take gandak and parad, sulfur and mercury, and you try to mix them together, they don't mix. So you have to do gusrinath. That means rubbing, rubbing, rubbing.
3:56You rub them together, still they don't mix. But after a certain time, then suddenly they become one. and it becomes kajal. So, in the same way, from nishtha, there's little reflection. Then, ruchi asakti. So, when the chitta becomes steady, then the disciple, his can catch some reflection of the rays of the swarubh shakti coming from association. But, then the devotee goes out of that association, then they become, they don't experience that anymore because it hasn't become one with their chitavrtti. Understand? So that's why the devotees say, they become very enthusiastic and then, yes, Krishna is the supreme post-active Godhead. This is the absolute truth. I should surrender completely. And then they go out of sadhu sangha and then they become, oh, maybe it was a
5:07trick, or was hypnotism, or I was confused. And then they have doubts, because they are far away from this race of the internal potency. Anyway, afterwards they think, let me go and try again, and then again they have sadhusaya. And even sometimes without even listening, only seeing, and all the doubts have gone. Only seeing the sadhu, the doubts go. Then they say, oh yes, now it's clear again. And then afterwards, they can have doubts again. So that's called Komalashraddha, the faith. Komalashraddha means the faith that gets interrupted. And the reason is that that experience of sadhu sangha leaves a samskara, but that's only a certain samskara in the association of many, many other samskaras. So in sadhu sangha, those transcendental, the samskaras
6:16that are coming from association. They are prominent. But when the person goes out of sadhu-sangha, then all the other samskaras come, and the samskaras from sadhu-sangha recede into the subconscious mind, and the other millions of mature samskaras come and take over and manifest in the conscious mind. And so that's how the devotee's face is coming. It looks like it's It's coming and going, but rather it is an antaryamai, that means it's just being interrupted.
6:50His own conscious experience of faith is being interrupted.
6:58But when this happens several times, when the devotee goes into confusion again, then he realizes, oh, I just went into Maya because my sanskaras have taken over. So then it's kind of like a doubt, but it's a doubt. he has doubt about the doubt before he was convinced that his doubt could be true but now when he has a doubt he has a doubt about the doubt so that means his faith is becoming established more oh I'm just confused because I don't have good association I've been through this several times what I need to do is chant more and do guru puja worship guru of a deep and pushpa and sing gurudev kripabindudiya and then the samskara will come up again.
7:50So then the devotee realizes, yes, yes, this is only my unsteady mind. So then when actual steadiness comes, nishta, then there's some realization of Krishna's form and some aishwarya, some opulence of Krishna. And then ruchi, his sweetness, sweet qualities and associates and asakti, some lila as well and something of your own Abbas, of your own Swaroop, like this.
8:25But in all those stages, the Chitta has not melted. It has not become softened. It has not become one with the function of Swaroop Shakti. It's only Abbas, reflection.
8:38So, Satvam vi Shuddham basudeva shabditam yad iyate tatra puma'ana pavrata. Lord Shiva says, but when Shuddha Satva appears, then you have an uncovered vision of Krishna. So, what does that mean, uncovered vision? Because a covered vision is no vision.
9:03If someone is standing and there's a curtain there, you can say, well, this is a covered vision. Actually, no, it's a no vision. And then when you uncover, now you're seeing. So, what does it mean? Uncovered vision? That means there must be covered vision. What is that? So, the answer is that prior to the appearance of Vishuddha Sattva, then there was Abbas, reflection.
9:27Abbas in the heart. So it should be understood in this way. Now, what about tasting Bhakti Rasa? A person who has come up to the stage of Rati in that life, still he will not experience Rasa. In the next life, then he'll experience Rasa. And when he's Bhavmai Bhakti, that means due to Rati, he can begin to experience the Rasa Samagri.
10:11Rasa has five ingredients. And the basis is rati, the stahibhav. So once that stahibhav is there, then he has the possibility to experience the other ingredients. Vibhav, Anubhav, Satvkebhav, Vyabhajaribhav. But he does not have enough shuddha sattva for them to mix together and turn into rasa. So when bhav-mai-bhakti turns into rasa-mai-bhakti, then actually that means bhav is turned into praying.
10:46because the attainment of rasa corresponds with the attainment of prems.
10:55So there has to be, for that, there has to be a great flood, more and more Vishuddha Sattva. So if someone has come to the stage of Vishuddha Sattva, Rati, and then they can perceive the rasa samagris, the ingredients in that life, but it will not turn into rasa in the next life.
11:16It will turn into prems and rasa.
11:39So, in this stage of rati or bhav, you can do bhavana, meditation and experience the rasa samagri on the basis of gara sanskar, deep impressions that came from hearing harikata from pure sadhus. But Vyatiti Bhavana Vatma, going beyond, contemplating your own impressions, just Chamatkara Bharabu, then Chite Satva Jalei Bharam, the Chitta becomes Ujval, shining with a Bhar, that means a flood of Vishuddha Sattva.
12:32And it causes the jamatka, astonishment. And when one tastes that astonishing experience of the rati being nourished by the other four ingredients and turning into an extremely tasteful experience, then that tasting, swadhyate sa rasulmata, that tasting is called the experience of rasa.
13:04So these are the stages from the interruption of faith, Komla Shraddha, to firm faith, to Ruchi Asakti, Rati, Pahavmai Bhakti, and then Rasamai Bhakti, praying. Yes, raise your hand if you have a question.
13:31Everything, for everything that I have said, there's a verse. For example, the definition of Rati, Shuddha Sattva Vishay Shatma and Avirbu Yamano Brito, then the definition of Bhavmai Bhakti, Bhavanaya Pavdehyasthu Budeinanyanda Buddhinah, Bhavyate Gara Sanskarais Chite Bava Sakatyate, that describes in the stage of Bhav when a person on the basis of Gara Sanskar, deep impressions, he's experiencing the Samagri in his contemplation.
14:16And then how it turns into Ras, Vyatita Bhavana Vatma, yes, Chamakar, describes how the Samagris come together due to a great flood of more Vishuddha Sattva. And it turns so every stage has completely scientific and precise, accurate definitions. So if you learn your Paribasha, your definitions, then you'll know the subjects. at least theoretically.
14:45This is why it's so important to learn the Paribhasa. Rupagaswami has given Bhaktarasamrita, Sindhu, Anujjaya, Nilamani, especially these are called Paribhasa Shastras. They are the scriptures which are filled with definitions of all the different aspects of Bhakti-tattva,
15:12Bhav-tattva, Prena-tattva, Leela-tattva, Rasa-tattva.
15:16And so, unless a person has assimilated these paribhasha, these definitions, then it's impossible to have a conversation.
15:33Because if I use one word and you use the same word, but we have not agreed what the word means. You cannot have a conversation with anyone unless you both agree what the actual words mean.
15:47And so we cannot have the discussion of Vaishnava Siddhanta without establishing what the words that we use actually mean. And this is why it's important. One has to assimilate the Paribhasa for the very older terminology that is given by Vupagaswani.
16:13Thank you so much, Shilla Gurudev. I have two questions regarding Japa. over the years i have heard so many meanings of why we chant japa the Hare Krishna Mahamantra so i wanted to know like for me at this stage what should i think the meaning of japa is is it that my faith is shaking like you said and japa will make it japa is a part to make it firm and also when i'm chanting am i supposed to think about something or just focus on the bead going to the next speed and hearing what I am chanting. This is a very good question, important and practical question and also the question was including the idea of what is right for my stage because
17:01there is not one answer for everyone because devotees are in different stages. Just like once a devotee asked Srila Prabhupada, he said, Prabhupada, are we actually in this material world or are we really in the spiritual world and just dreaming that we're here in the material world?
17:34Śrīla Prabhupāda said, you are in this material world. Because he posed to go to we, right? Him and Prabhupāda. So don't assume that everything is we, that everything is universal, that everyone is on the same level. So yes, Prabhupāda is always in the spiritual world, But you, you are here.
18:09So what is the meaning of Japa? Is it to try to steady the mind and this and that? No. The only thing you have to know is this. The holy name is Krishna. It's not a word. It's not a symbol that points to Krishna or describes Krishna. It's not a description of Krishna.
18:33Even to say it's Krishna's name makes a separation between Krishna and his name when we say that. It produces a vikalpa, just like if you say the body of a brahman. What do you mean, the body of a brahman?
18:53Because there's the body and the soul. So the soul is not a brahman. You can say this soul is identifying with this body. So you can say this is the body of the soul. But if you say the body of the brahman, in your mind it makes sense. But that person is the soul, he's not the body.
19:14And so the soul is not the brahman, then which part is the brahman? It's the body. So you can't say the body of the Brahmin because the body is the Brahmin. The soul is not the Brahmin.
19:29So when we say the name of Krishna, then this same problem comes up that the mind does vikalpa. Vikalpa means when the intellect makes the mistake of taking something which is a unit, which is one, unitary, and thinking that it's different. So seeing difference where there's oneness Or seeing oneness when there's difference And we do that all the time There's a difference between myself and the body But we think this body is myself So seeing oneness where there's difference And seeing difference where there's oneness This is one of the definitions of vikalpa So the first thing we should know is That Krishna's name removed the vikalpa Krishna, that is Krishna The Akshar Oh Krishna you have the form of divine syllables
20:46So Krishna does not indicate Krishna In this world when we use words We think of the signifier and the signified The word is the signifier And the thing that it signifies is the signified There are two things But Krishna is Akhanda Tatva This is akhanda jnan Indivisible knowledge So Krishna and his name are not two things The signifier and the signified They are the same So when you are chanting You are in the presence of Krishna So if you cannot see him That's not the fault of the name That's your blindness So when you are chanting And you cannot see Krishna And you cannot hear Krishna You cannot smell Krishna Then you have to think
21:46I am blind, I am deaf I am smellless. I am completely in ignorance. I'm in a total state of ignorance. But, O my Lord, you are so kind that you allow us to approach you through your holy name.
22:08You want to know how to chant? Remember Shikshastaka. Chaitanya Mahaprabhu has given all instructions how to chant in Shikshastaka. So, the first verse tells us about the effects of chanting that means it's like promotion the advertisement first you have to hear about the features and benefits of this kirtan and then you'll want to invest in it so the first verse makes shrug the faith then second verse nam namakari bahudani jasava shaktis tatrapi tanya matas Oh my Lord, all your shaktis are there in your names because the name is Krishna and Krishna is Sarva-Shaktiman.
23:07The name is Krishna and Krishna is Sarva-Shaktiman. So all shaktis are in the name of Krishna, Krishna and all of his shaktis. And you allow us, you are so kind, you allow us to approach you through chanting the holy name. But Duru Daiva, I am so unfortunate. it i have no eagerness for chanting why due to aparad offenses so how to overcome aparad trinada peace we need chena be more humble than a blade of grass but the contaminated mind doesn't know how to be humble he only knows how to be proud if you'll try to be humble then he'll become proud of trying to become humble he's stuck in a loop in the glitch so what does it mean so you can i
24:02have published a book first aid for chanting the holy nation so there it is not something new it is only like a explanation in a prosaic way of the poetry of jaytani mahaprabhu of shikshastaka the beginning that's why it's called first aid it's not the complete solution it's just how to get started this is no complete solution without sadhu sangha so any book which is advertising oh, this is the complete answer, bogus. Because all the Shastras, they say, So nothing is the complete answer, but it can tell you what you have to do to get the complete answer.
24:54So, when Mahapavu says, he means, these things, in the first aid for chanting the holy name, the first thing, sakshi to be more humble than blade of grass is to become situated in sakshit that i am the soul and the soul is the witness of all the activities the operations of the mental substrate the chitta because generally we are our identities blended in with the movements of the mind So one has to become calm and see the mind from the vantage point of the soul That is called Sakshitva So one who is situated in Sakshitva understands the difference between Ketra and Ketragya Which was told by Krishna Especially in fine detail in chapter 13 of Bhagavad Gita
26:06There is the field and the knower of the field So the soul is the knower of the field And everything else is the field So the blade of grass is also the field The blade of grass has more position in this world than the soul because the soul has no position. This is what it means to be more humble than a blade of grass, that I have no position in the physical plane.
26:48So if you learn and recite and deliberate on Sikshastakam, everything how to chant is there. Only what I gave is some explanation of Mahapu's poetry, because poetry is the kanta-sammat-pagavali.
27:12Poetry does not give an order, do this. It does not necessarily tell a story like a Purana, but it guides us through hints, through suggestion.
27:28So all the shikshastakam is a teaching, but the teaching is through suggestion. So those persons who are not sensitive to poetry, they have some disadvantage, that they cannot feel the suggestions of Mahaprabhu's poetry. So even if a person has some worldly poetic skill, they cannot take advantage either, because they don't have faith.
28:02But by associating with sadhus, the faith is imparted and the explanation of the dhwani, the suggestions of the poetry, comes so that we can appreciate the teaching of Jayatani Mahaprabhu. So in the beginning, first of all, if you'll just try to think of Krishna with a contaminated mind, it will not be effective.
28:30so you know that means what i mean to say is if you try to imagine the past times of krishna it will not be effective because the mind cannot think of anything that is not already experienced this is teaching of narad munita yudhisthira maraj in the sixth canto for the person who has Purusha Abhiman and doing artificial imitation bhakti.
29:16This is a very hard pill to swallow.
29:21Narad Muni tells directly, You should know for certain that the mind, Na manaha, sprastum ahati, is incapable of touching anything, which is an, Sadat swam anubhuturto, which is anubhut means experienced. So an-anubhut means what has not been experienced before. The mind cannot touch it. So if you're imagining Krishna's lila, you're not imagining Krishna's lila because you've never experienced it.
30:08But you're only imagining some kind of collage, a mosaic made of your own experiences. Just like a person, they never saw a flying elephant, but they've seen a flying bird and they've seen an elephant. So by putting together parts of their own experience, they can imagine a flying elephant, even though they've never seen it.
30:33But they can only imagine it on the basis of putting together a collage of the things that they have experienced. So it doesn't matter how many things you've experienced in this world, you can put it together in the most spectacular way, but it will never be Krishna Leela. Krishna Leela is something else, understand?
30:54And so that is why in the beginning, just hear, just try to hear the holy name. Put the mantra in the mind and the mind in the mantra and mix them together with the spirit of surrender. Oh Krishna, if I do this, I've got no idea what's going to happen, but I trust you, so let me do it.
31:18And we don't want to do that because we're so attached to the physical plane. We have Abhinivish. Abhinivish is one of the five kleshas. There are five kreishas, avidya, asmit, raga, dvesha, and abhinivesha. So abhinivesha means the absorption in the material plane. So this is our habit. We don't want to let go.
31:44It's unbearable. No, no.
31:49We don't want to listen to the holy name. Srila Bhaktisthan Sutaku gives a very beautiful explanation. He says that we have five knowledge-acquiring senses and the antakaran, the inner sense of the mind. So in the material world, the mind is king over the senses. It's chief. Manasastrani indriyani prakati stani kashati.
32:20So it's the mind who orders. Okay, now I'll focus on listening. Now I'll focus on seeing. now it's the mind who prioritize which sense is going to be collecting the information and passing it on to the soul at any particular time but in spiritual life the mind is not the chief the ear is the chief so due to the habit of thinking that the mind is the chief of our instruments of knowledge we want to chant but not here spec we want to speculate because the mind is the boss. So when Srila Bhaktisthan Suttako said, when by hearing from Shri Guru we come to understand that on the path of spiritual life the ear is prominent, then we have to make the mind
33:18bow down to the ear instead of the other senses being organized by the mind. No, the mind has to bow down to the ear. Stop speculating and listen. So that's the first step in chanting. Hare Krishna, the mind has to accept its inferior position to the ear and surrender and just listen and then the mantra will come and begin to purify the mind and when the mind becomes stabilized then the form of Krishna will naturally arise then after that the devotee he gradually begins to practice mantramayopasana that means he will chant and then sometimes stop and then remember a verse
34:33and then again chant and with his heart inspired by that verse and what he has heard from guru and pure vaishnavas the meaning of the verse so but really mantra even mantramayopasana it is really taking place. Where? Asakti. In the stage of Asakti. So before that, only as some aid, as some help to stop the mind from going into material thoughts, the devotee, because you can see in Bhajan Rahasya, verses are given for each stage of bhakti that the devotee will remember in each stage. But it's not really mantramayupasana. In Asakti, it will be mantramayupasana. Before that stage it is only the devotees chanting then he stops and then he utters a verse and then again
35:36he chants to give some direction to his intention and his aspiration because harinam is chintamani it fulfills desires but we don't know what to desire or rather we do know what to desire but it's not healthy so to stop the mind from going into material thoughts you can stop and you can utter a verse and pray oh when will i realize krishna in this way when will i be able to have krishna's darshan in this way or serve krishna in this way and then again chant and hear very carefully this is important because we should not think that nam is not purna the holy name is it's a complete process and if you say that actually chanting the holy name depends on all
36:30you should meditate on this verse, then now you are subordinating the naam, kirtan, to this other process. So only the name will reveal Himself. And one may remember a verse that is to focus one's desire. Oh, Krishna, You are Supreme Lord. When will I see You in this way? Hare Krishna, and then chant His name.
37:02So, in the beginning, just try to hear and surrender and you can look at the deity or a picture of the deity. If you don't have a picture of the deity or the deity himself in front of you, you can even remember the deity.
37:28So, this is kind of like the mind, but you have a samskara, a real samskara of the deity. and there's no there's no other alternative in the junior stage but the thing is this that naam reveals the form so because you are seeing the deity or remembering the form or the picture of the deity then you're focused on the very next stage understand you'll focus on the what the name will reveal. If you try to remember the past times, you've missed out so many stages and it's just impossible. It's a bridge too far. It's an overreach. It's just not going to happen.
38:23So, Bhaktisthan Surtako said, A Rupanuga Vaishnava will never say that you can get a spurti of the holy name from the leela.
38:39You try to remember the leela, the naam is not going to give you a spurti because it's just too much speculation. But seeing the deity or remembering the deity in your mind and chanting the holy name, what will happen is, as the chitta becomes peaceful, then one will experience that the naam and rupa become one. And then he will experience, then you can remember what is described about the goons of Krishna. But at first it will be not so clear, like Savicara and it will become Nirvicara. Then the name and the form and the qualities will become one, like this. So this is called Kram, sequence. There is a sequence. And if a person is in a lower
39:41stage of the sequence and trying by force to enter a higher stage of the sequence, then that is a Vyutpati. That means the irregularity in the process where the sequences have been reversed. So, it will not produce a result. He may get something, but it will be very, very difficult for him to progress. And this is why Jeeva Goswami Pad said that just as Sravan and Kirtan are done in a crumb, so Smaran should be done in a crumb for easy attainment.
40:26Sukkar. Sukh. Sukh. Generally people think it means happiness, but Sukh means with ease, without problem.
40:40So, Jeeva Goswami said, if one wants to progress with easily, with ease, without difficulty, without obstacle, his Sravanam, Kirtanam and Smaranam should obey what he calls Kramsopan Ritya. Ritta means by the ritti or by the methodology of kramsopan. Sopan means steps, like a staircase. So one should observe the methodology of sequential steps.
41:17So that is called kramsopan ritya in order to attain internally the more and more profound stages of remembrance.
41:32So the Goswami, Agvaswamis are so kind. everything they have written clearly only out of laziness we don't study Siddhanta bolia chete nakaro alas
41:44Jaho iti krishna lagi sudra damanas
41:49Srila Krishna's Karaj Goswami part saying when it comes to Siddhanta philosophical conclusions don't be lazy study very carefully and especially if you just study independently then things will not be clear But what we have heard from Guru, then after hearing it, note it down, then run and then look it up and then read around it as well to consolidate what we have heard.
42:23When I lived with my Gurudev in Keshavji Godemaat, Gurudev would give one class. It's not like here now I'm speaking in the morning Ishtagoshti, then before the morning class and then in the evening class as well three times a day. My Gurudev would give class once a day and everything he said, I would note it down and then afterwards get together with my godbrothers and we would go through it.
42:50And every single verse, if we don't already know it, look it up and write it down and then see where it is in Shastra and read around it as well because context is important.
43:04And try to remember it, everything, before the next day, before the next class. Try to digest everything before the next class, otherwise you will have such a big backlog.
43:23So then, this is what it means to...
43:31Srinvatā sradhaya nityam granātas ca stvacestitam kalena nāti dirgeyna bhagavan vishate ridhi
43:46Shukadeva Goswami Pad said, those persons who are hearing with faith and taking the hearing process very seriously and making a great endeavour
43:57Srinvatā sradhaya nityam, nitya means daily, hearing, sradhaya with faith,
44:05faith, and they make, they're doing cheshta, they're doing intense endeavor for granati to accept it, to take it, not just list, oh, I'm doing shravanam, look, it went in one ear and out the other. That's not shravanam. You have to, granati, one has to accept it, he has to go in and you have to take it deep into the heart. So those persons who are hearing with faith and taking it into the heart and doing cheshta, intense endeavour, you see? So it was like when I was staying with my guru, if you give one class a day, but only the hearing and taking into the heart and making the endeavour to do that was a full-time job, full-time job. This is what it means to take hearing seriously.
45:09Stravanam is the first anger of bhakti. Without proper stravanam we cannot do kirtanam and without proper kirtan shravana and kirtan we cannot do smarna kirtana pabhave smarna huyibay the power of remembrance comes from the power of kirtan so the hearing has to be taken very seriously and what would be the result of that kali na nati dirgena dirga means a long time dirga kal a long time so kali na nati dirgena not in a long time bhagavan vishateriti bhagavan will come into your heart manifest. So Vishnantagri Thakur, in his commentary on this verse, he says that smaranaha prayatnaha shravanakirta navato bhaktasya navasyaka. It means for a devotee who is engaged in proper hearing and chanting, he does not have to make any endeavour to
46:21do smaran. Smaranah prayatnah. Smaran prayatnah. That means the endeavor to do smaran. The effort to do smaran. Sravana kirtanavato bhaktasya. Of the devotee who is engaged in hearing and chanting navasika is unnecessary. Why? Because taking hearing and chanting seriously, there's a purti. and when you see the spurti this is called smarnam so this is because what to do because the main thing is that the mind doesn't want to bow down to the ear so while mumbling the mantra with the mouth the mind is spacing out and trying to do something else and thinking that the holy name is dependent on my speculations and then that becomes namaparad because shastra said that the holy name is
47:30independence and only the sound of the name can reveal everything and then the devotee is thinking well i don't know my chat i can only advance in chanting if i have some special mental speculation going on at the same time the secret if i learn the secret speculation technique from the advanced vaishnava if i learn all the secrets yeah then only then the holy name can reveal. What does this mean? This means that you don't believe that the akshar, the syllables themselves, are omnipotent, that they have vastu shakti, they have their own power, and that they're svamprakash, self-manifesting. And so as long as we think that our own speculation and the mind, that the mind is superior to the ear, and that the holy name, holy name is great, but it's a bit
48:26weak. You need some help from my intellect. So as long as we're thinking this way, then We think that the description in the scripture, that the Naam Aksha has all power to reveal everything by itself, is Arthavad, it's an exaggeration. And then Harinam Nikalpanam, then we do Kalpana, imagination, while chanting the holy name.
49:03So, this is why Srila Bhakti Nautakur in Bhajan Rahasya, he's given different verses for different stages of chanting. But right in the beginning of Bajan Rahasya, he gives one mantra of the Rig Veda. What is that?
49:34You must learn this mantra of the Rig Veda. It's the basis of the whole Bajan Rahasya. If you missed this, then you misunderstand the whole book. the rishis in the Rig Veda are saying means they're praying oh my lord we don't know who you are we believe in God we know that there is God and Krishna you are that God we know but we don't fully know you but how wonderful it is that that by the repetition of your name which is transcendental Mahaste Vishnu Oh Vishnu Sumatim Sumatim means that we will realize We will have a direct experience Bajamane means Pratnumaha We will attain We will attain complete knowledge of you
50:48Simply by Aksha Abhyas Vivektaan means the Aksha Abhyas The repetition of the syllables Why? Why? Because Aum, the holy name, Tat, that is you, Sak, is a Svatasiddha, self-existent and self-manifesting. In other words, the realization that comes from the holy name is not dependent on us. It is not created by our mind.
51:25the name has vastu shakti and therefore a person who does not know god simply by aksha abhyas repeating the syllables will get sumati just a perfect and complete realization so this mantra of the rig veda is the basis of nam tattwa therefore it comes in the in the beginning of bhajan rasa so that faith has has to be there that's it everything starts there that Naam and Krishna, Abhinathvam, Naam and Naam, they're the same.
52:04And make your mind surrender to your ear and hear. And the holy name will gradually, Chaito Dharapanamarjanam, Sisi Veda Shama Sundar, Yuki De. The holy name, because why? Because when you understand this, now you stop committing Naam Aparad.
52:29Until you understand this, you're committing Naam Aparad. But when you understand this, you stop committing nam, and when a person chants the holy name, not committing namaparad, then what happens? Chaito darpanamajanam, the mirror of the heart is cleansed and all the other results come.
52:51But if you commit namaparad, even chaito darpanamajanam is not going to happen. The first result will not come, what to speak of all the other results. And this is why after explaining the results of chanting, Mahapu begins with Durdaiva Midrisha Miha Janinan or Alas, Alas, I don't feel enthusiasm for chanting because Durdaiva I'm making Naam Aparad.
53:20And that Naam Aparad is not going to go away. It will not go away until we hear the glories of the Holy Name from Naam Tatvavit Guru, from a Guru who understands the glories of the Holy Name.
53:38And that's why Srila Bhakti Nautakura explains that the second verse of Shikshastikam corresponds to Sadhu Sangha.
53:50Because without hearing from a sadhu, we'll not understand what the apparats are. We'll not understand that we're making the apparats, and then there's no possibility of lamenting that we're making the apparats because we don't know what they are and we don't know that we're making them. And therefore the poem Mahaprabhu is speaking. It's a performative. He's lamenting. He has regret. He has anutap. Alas, alas, I have committed so many naam aparats and that's why I'm not experiencing the power of the Holy Name.
54:39And so the verse is a shiksha, it's teaching us, because Mahaprabhu, by a performative, by his own words, he's showing, step one, you have to be filled with anotap, remorse, regret, lament one's offenses, but that will not come without sadhu sangha, because without sadhu sangha we don't understand what the offenses are or how we're committing them.
55:05and the humility to feel regret does not come without sadhu-sangha. So Bhakti Nautakva said the second verse of the Shikshastaka corresponds to sadhu-sangha. The first verse to Shraddha, the second verse to sadhu-sangha, and if one begins to feel remorse for committing Namaparad, then the Bhajana Kriya Ananata Nivriti, the Chaito Dharapana Majanam begins to go on, and then you can come to the third verse which corresponds to like this so the whole science of chanting it is there in but it's necessary to hear it otherwise we cannot feel the dvani, the suggestions and the bhav, the mood of Chaitanya Mahaprabhu Siharinam Prabhu Ki Jai
