0:01Mr. Borshti, you can raise your hand if you have a question. Yes, Tarakana from...
0:31Thank you, Sila Gurudev. My question is to clarify one point that I don't know if I understood correctly. It's about the sense of karta of the Jiva. We know that in the conditioned state we don't act. It's just the swabhav of the prakriti. And we just attract the senses towards us. So, in accordance to the stage of sadhana, this sense of acting is the same that we are just identifying now with the spiritual impressions given by Shri Guru, or that actually we are acting through the spiritual body that we receive in the time of Diksha?
1:32There is no difference between these two options because when the Jiva is in the conditioned state, then he has the sense that he is the doer. But Krishna has explained in the fifth chapter of Bhagavad Gita, This verse has two interpretations.
2:16First one, loka sa sri jati prabhu.
2:20Here the word prabhu can refer to the jiva. Because in the previous verse it said the living entity is a purush. He is like a king living in a city of nine gates. So the body has nine entrances, nine gates. It's like a city. So just like a person living in a city is very small, but the city is big.
2:52So the Atma is tiny and the body is big. So it's a city of nine gates. So here the word, here is the Prabhu, means the soul. So nakatritval, that means the soul does not initiate activities.
3:15he does not perform the activities and he is not the one who is responsible for being united with the fruit or the reaction of the activity then how is it going on?
3:36so one may say God is doing it so then the other meaning of the verse comes now the word Prabhu means the Paramatma Supreme Lord and then the Supreme Lord is not initiating the activity nakarmani, he's not doing the activity and he's also not bringing about the union with the fruit so if the jiva is not doing it and Bhagavan is not doing it then who is doing it?
4:18the philosophy, the metaphysics of Bhagavad Gita is so profound if the paramatma were the one who is initiating your activities then he should get the karma why should you get the karma?
4:41and the living entities are doing so many different things And why is he making someone do something bad and suffer and someone do something good? Then he would have the Pishama Dosh, Vaishamya. He would have partiality to one and not to another. That's also called Paksapat Dosh, taking sides. He wants these people to be happy and these people to suffer.
5:08Why would Paramatma do that?
5:15So if Paramatma is not the one who is initiating activities and the Jiva is not the one who is initiating, then who is initiating the activities? Svabhava stupa vātate, so Svabhava means the samskars, impressions in the mahatat, mahatatva. So some impressions are in the mahatatva of the universe. So they come from outside, because everything comes from the subtle realm, gradually, gradually through all the elements to the gross manifestation.
6:00Everything in this world manifests from the subtle to the gross, gradually. So, the samskars are in the universal mahat, and the portion of that mahat, which is with your soul, that is called citta, you have samskars there. So those samskars are impelling your activities, and those samskars there in the universe are managing that you get the results, you meet with the result of them.
6:27So it's the same mahat-tattva, but there's a portion allotted to each jiva, connected is individual karma, and then there is the universal citta, if you like. It's not called, it's called the mahatattva. And then that is managing the logistics of what is going on outside the jiva's interaction with the world. So anadi karma falla. Anadi karma falla.
6:59It is the beginningless fruit of karma. It is a chain reaction of events, which is anadi. it has no beginning. So the jiva is not the doer of the activity there. Then when it comes to the spiritual activity, then that is done by the spiritual energy. So the actual transcendental activities of bhakti, they are performed by the spiritual body and senses that have manifested within that sadhak by the mercy of Gurudev at the time of the Mantra Upadesha, Diksha. So they are performing the transcendental activities. But that is of the spiritual energy. So the Jeevas, the Kartrikthva, because we cannot say the Jeeva is not the doer. He's just, he's not the doer of
8:07the activities of the material energy which are under the control of the Gunas. But he's still responsible why because by his desire he is identifying with the mind and body and senses by his desire he's doing something krishna said prakritai kriyamanani gunai karmani sarva shah ahankaravi mudatma karta amitimanyate so this verse is always quoted to show that the jiva is not the Dua. But Vedanta Sutra says, Kartashastratatvat, the Jiva is the Dua. So why does Bhagavad Gita say the Jiva is not the Dua? And Vedanta Sutra says Jiva is the Dua. So it's the first Vedanta Sutra saying, Kartashastratatvat, the Jiva is the Dua because of the meaning of the Shastra,
9:24Kartashastratatvat. So what does that mean? It means that the Shastra, Shruti, it speaks to us like a master. Vedam pranam kabhyam cha prabho mitram prevacha. So it gives orders in the
9:43imperative. Satyam bada, speak the truth. Dharma chada, follow your dharma. Utishtata jagrata
9:52prapyaparam nibodata. All these statements are in the imperative. Do this. So if the jiva is not the doer, then the vedas don't make sense. Because the vedas can't be talking to the body and mind because the body is dead, has no consciousness. And the mind is also dead. It has no consciousness. Only it appears to be conscious. That is called Chaitan Abbas due to the reflection of the Jnana Gun. The soul has a quality Jnana Gun, Jnana Vritti of consciousness.
10:36It itself is composed of consciousness and its rays of consciousness spread out from the Jiva and reflect in the mind and so that is not the jiva has chaytana consciousness and the mind has chaytana baas but anyway the mind is dead it is dull as a rock or a stone so if the veda says do this do that who are the vedas talking to they can't talk to the body and they can't talk to the mind they have to be talking to the soul so if the soul has no katritva ability to act on the order the Vedas, then he would not be able to follow the Vedas also. So, karta-sastra-tattvat, it must be concluded that the jiva is a doer because of the meaning of the Vedas. If he were not, then the
11:35Vedas would be meaningless. So then the question comes, why is Krishna saying the jiva is not the doer in the Bhagavad Gita? No, that is a misconception. Krishna is not saying the jiva is not the doer. Krishna is saying he's not the doer of the activities performed by the three modes of nature, the karmas performed by the three modes of nature.
11:57But the very verse that said He is not the doer, which is quoted to say He is not the doer, also says that He is the doer. Why?
12:07Prakritahe kriyamanani gunekarmani sarvasa. All the activities of karma in this world are performed by the gunas, ahankarave mudatma, but by the influence of ahankar, false ego, the jiva, kartaham itimanyate. Kartaham, the word iti is like speech marks. So Kartaham iti means the Jeeva is thinking to himself. Kartaham, I am the doer. Iti manyatei, so manyatei is a verb.
12:42So the Jeeva is doing. Thinking is also an action.
12:49Kartaham iti, I am thinking. The Jeeva is thinking. So the Jeeva is a doer because manyatei.
12:58But Kartaham, he is thinking, I am the doer of the activities which are performed by Prakriti. So the jiva is the doer, but he's not the doer of the things that he thinks he's the doer of.
13:12So mamayvang so jivaloke jivabhuta sanatana manasasasthanindriyani prakristani karshati. The jiva is my answer, Krishna said. And he is sanatan, he's eternal, eternally an individual.
13:31Manasasthanindriyani prakristani karshati. And being situated in prakristani karshati. He is attracting. This is a transitive verb. The jiva is karshati. He's drawing towards himself the mind and five senses. The sixth sense is headed by the mind. So mind and five knowledge acquiring senses, he's drawing them towards himself. Karshati, he's doing it. So there again, jiva is dua. But how is he doing it? By his icha, by desire, by desire.
14:09So this is the Kartritta of the living entity, that is his ability to desire.
14:22So desire has so many synonyms. Desire is the Icha, it can be Spriha, it can be Abhilash.
14:35So this is our responsibility. This is with us. This is what we are responsible for, what we want, what we desire, what is our aspiration. And therefore, when the living entity is vimuk, he is indifferent to God, he is averse to serving the Supreme Lord, then he desires himself to take the position of the Supreme Lord.
15:16And that is the Purusha Aviman. He is Prakriti. Krishna is Purusha. But he does not want to accept Purusha because Prakriti is servant of Purusha. But he doesn't accept. So when he forgets Purusha, when he turns away from Purusha, then by this offense, he adopts the position himself of being Purusha.
15:41And so to facilitate that desire, Maya embraces him. So you can be the Purusha.
15:51And so then Maya gives the katra to Abhiman, the material katra to Abhiman, and then it goes on like this. And when the living entity desires to serve Krishna, then the spiritual energy will give him the facility to body, spiritual, body, mind and senses by which to act. But that is done by the spiritual energy and the desire is there.
16:26So, either way, the living nature is not doing in this material world, and in relation to the spiritual, he is not doing, but he is desiring, and by his desire, he thinks he's acting here, or he can think he's acting there. Those who are in Vaikuntha, they have like a trance-like state, and so they have an enlightened trance-like state of grace all the time.
16:58But in Braj, then they feel like human beings because that level is called, it is not Prakrit material, it is not Paroksha of the heaven, it is not Aparoksha of the realization of Brahman, it is not Adoksha, the realization of Vaikuntha, but it is Aparakrita. So our Pratakrita indicates that being beyond Vaikuntha in Krishna's Leela is very similar in form to being an ordinary conditioned soul in this world, in form, but actually not in substance.
17:48So this world is the Chaya, the reflection of that. So reflection has some similarity of form, but its essence is completely opposite. Reflection is always backwards. If you hold up a book to a mirror, then all the letters are backwards, like this. Is it clear? Raise your hand if you have a question. Yes, Oma.
18:31Thank you, Gurudev. Thank you, Gurudev. Many, many thanks, Gurudev. Let's see if we can...
18:45uttering a mantra, apart from the Maa mantra, in a translated language different from Sanskrit, is it still valid? And to extend this, is it valid to chant verses in our own language, or poetry, or bhajans? But is it valid to do that or not? yeah very good question who can raise your hand if you can answer that question is there a verse from shastra on this topic yes you know that when chaitanya mahaprabhu he received the initiation from his guru and he became overwhelmed with krishna pray then his guru told him oh you are fortunate and i am also fortunate to have a disciple who has become successful like you and he And he told him,
19:57nācha gāo bhaktasanga karo sankitāna krishnam upadeshi tāra sabha jān
20:05nāchao means dance.
20:10Sometimes a very bad mood comes that after a devotee has been around for some years, then he thinks, now I am advanced. I am not like these neophytes who are jumping up and down.
20:25This is wrong. In the beginning you have to dance. And when you get Krishna Prem and you become perfect, then what did Mahapu's Guru tell him when he realized Krishna? Be with devotees and sing and dance.
20:46Srinivas Acharya.
20:50He was directly taking Shiksha from Jiva Goswami. He had the association of the Jiva Goswami and Raghunath Bhattagoswami. Gopal Bhatta Goswami, Rupan Sanatana had left before he came to Prahrindavan. So, Srinivas Acharya, he saw with his own life, eyes, not all the Goswamis, but some who were still in this world at that time.
21:22And he described how they live. So when he wrote the Sat Goswami Astakam, the first verse, the first line, that is the emphasis, what was the main impression that he received from the Sisko Swamis.
21:37Krishna ut kirtana gana nātana paro prema mṛtambo nidhi Krishna ut kirtana, loud harimāma sankirtana Gaana, singing, nārtana, dancing
21:51prema mṛtambo nidhi, sinking in the ocean of prema prema nāma sankirtana If your feet are heavy and your body is heavy and everyone goes, ni tai gaurahari but you don't leave the ground because you're so heavy you're stuck on the earth then this is because of Nama Parada. This is because of Nama Parada. If you don't feel light and jumping into the sky, dancing in Kirtan, then this is because of Nama Parada. Yes. How was Chaitanya Mahapu dancing in Rathiatra? Jumping, spinning around. So Bhakti makes one dance.
22:55Mahaprabhu said, I am not singing and dancing. This name is making me sing and making me dance. So if you're not singing and dancing and jumping, Nama Kharad.
23:11So when Mahaprabhu, after his initiation, became mad with love of God, then his Gurudev told him, Nacho, Gao, Vakta Sangha, Nama Sankirtan, sing, Nacho was the first thing, dance, sing, be in the association of devotees, do Nam Sankirtan, Krishna Upadesi Tarasabajam and deliver everyone you meet by telling them about the glories of the Holy Name.
23:41And then the Ishwara Puri instructed him one verse and said, this is the essence of everything. This is essence of all Vedas, all Shastra, all Srimad Bhagavatam. What is that?
24:04this is the essence of everything that person who has made a vrat, a vow to engage in hearing, chanting, remembering then what happens and he chants those names which are very dear to him he chants those names especially which are very dear to him It's in the instrumental case.
24:48That means that the kirtan becomes the direct cause of melting his heart.
24:59And his heart is melting. And he begins to laugh and cry and run around and shout loudly.
25:12Rauti means roaring.
25:21dancing like a mad person and he does not care what anyone thinks means he doesn't care anyone can say anything doesn't care so this is the essence of all srimad bhagatam that ishwapuri taught to mahaprabhu but there's something very important about this verse which is the essence and that is the word evam evam means in this way in what way well you don't know what evam means unless you know the verse that comes before it so the verse that comes before describes what to do and then this was evam in this way being devoted to having a vrat being fixed in his vows to chant japa and engage in kirtan and hear harikata so evam means in this way in what
26:21What way? The previous verse. Srinvansubhadrani ratangapane janmani karamani chayani loke namani githani tadatakani gayan vilajya vichared asangaha. The meaning is that Srinvans, hearing, subhadrani ratangapane namani karamani, here namani means the names, karmāni, the activities, the pastimes, which are subhadrāni, so auspicious. The all auspicious names and pastimes of the Supreme Lord issued here, namāni, about the births, the births and karma and the pastimes of the Supreme Lord.
27:26Namāni, gītāni and the holy names and sing songs.
27:33And here also the meanings of those songs and names and verses of Shastra.
27:47And vicharet means vicharet. He should wander here and there. Don't be in one place. Go here, there, here, there, all over the place. This is for the enlightened persons.
28:06Don't always be in one place. You can have a base, it's okay, but don't always... A rolling stone gathers no moss. If you stay there, moss may grow all over you.
28:18So you can have a base, but go preaching here and there, always moving around, moving around. Braja. Braja means gacchati, moving.
28:30So, vichared asangha. Why go everywhere here and there? Because no attachment. Asangha means you go everywhere, but wherever you go, you're not attached to anything. Then go to another place. Don't be attached to anything. which read, asangah, gayan, vilajja, and sing loudly with no shame or shyness or inner vision. Vilajja, vilajja means shyness, vilajja means no shyness at all.
29:03This is all false ego. What will someone think if I will sing loudly and dance? Look, who's watching me?
29:13Bogus. So, without any shyness or hesitation, sing and dance. So, a person who makes a rut to live his life in this way, then all the other things come. And that's the essence of Srimad Bhagavatam. So, in this verse, I explained each word of the verse except for one. What is that? Janmani kamani chayani loke.
29:42Here, loke means of this world or of the people. So, our acharyas have explained that that means you can sing the glories of Krishna and his. and birth and pastimes and explain them in your own language. Sayani, okay, you can explain in your own language. Because, Bhaktisanshu Thakur said, there is no language that reveals or conceals the absolute truth.
30:15Don't think that Sanskrit reveals the absolute truth and English or Russian conceals the absolute truth, or Italian, or Spanish. There is no language which reveals or conceals the absolute truth. It's the quality of the Shabda.
30:36If a person has realization of Krishna, then it doesn't matter what language they speak, the sound itself is not coming from this world. It's coming from Galok.
30:52So if someone speaks in perfect Sanskrit, but they themselves are in Maya, then this sound will cover Advai Gyana. It will cover non-dual consciousness because it's a product of the mode of ignorance. Shabda is the tamasic material sound, is the tamasic transformation of material ego. It's really important. Everyone should learn, at least understand the diagram of how this world is manifested.
31:26From the Pradaan, first very highly sattvic, comes Mahat, and then Sutra Tattva, which is Rajasic or Praha, and then tamasic, comes the Ahankar, ego. The ego is not homogeneous. Some part of the ego is a little bit more sattvic, some is more rajasic, some is tamasic. So from the more sattvic portion of ego comes manas, the element of mind.
31:55From the more rajasic portion comes the buddhi, intelligence, and the senses. And then from the tamasic portion comes sound, which is the subtle form of akash, space. And then from that comes sparsh, touch, which is a subtle form of air, and then form, which is a subtle form of fire, then taste, which is a subtle form of water, and water, and then fragrance, and then earth.
32:28So in this way, from top to bottom, the whole universe is manifested. If you understand which element is coming from which other elements, under the influence of which guna, it will explain many, many things about life. many things about life. For example, you have a mind. But if your mind thinks about the senses, mind is, first of all, the mind itself is coming from the ego. So you're already in the dark.
32:58Everything you have in your mind is already completely in the dark because the chitris are already obstructed by the dark cloud of a hunkar. So then what the mind is thinking, it's already under the shadow of the ego, but it's a little bit sattvic. But if it's thinking about the senses, the senses are rajasic. And if it's thinking about the senses being in contact with the objects, the objects are tamasic. So if you're meditating on the sense objects, or you're actually tasting, physically enjoying the sense objects, you're essentially injecting your mind with tamagum, right? The subject mind is using the rajasic senses to suck in the tamasic energy from the sense objects. So sense gratification makes you stupid. Oh yes,
33:53please give me another dose of stupid." Sense gratification, the more one engages in sense gratification, the more foolish he becomes. So this is just basic model, the model of the mature elements. It's essential to understand. And then you can, someone says, oh, you devotees, why don't you drink? Or why do you follow this and follow that? It seems strange. Just understand where you are, some context, you're not the body, and what this body is, what the element, and how they work, then everything becomes clear, obvious. So when an ordinary person speaks, in whatever language they speak, even if they're speaking Srimad Bhagavatam, but it is product of the mode of ignorance. If they themselves are, they have no realization. That's what it says. The Shastra says,
35:03don't hear from a non-vaishnava because it's like milk touched by the lips of a serpent milk is good but if a serpent has tasted it there's poison there so even a person speaking from the shastra if he does not have realization you get you don't get what he's saying you get his level of consciousness by sangha by association you get that person's level of consciousness. So, and if someone is enlightened, then when they speak, this is Shabda Brahma, transcendental sound. So, transcendental sound can take the vehicle of Sanskrit or English or Italian or Russian or anything, doesn't matter. The delivery, what is the package? There's gold, but whether the gold is wrapped in plastic or cardboard or whatever, wood, that's just the
36:08delivery for the delivery so in the same way a person who is in material consciousness everything he says is material whatever language it's in and a person who's in spiritual consciousness whatever he says is spiritual whatever Whatever language it's in.
37:42so you should understand that clearly that language neither conceals the language neither reveals or conceals the absolute truth it is in the quality of the shabda the quality of the sound but without canceling what we've already said We should know that the names Krishna, Govinda, Madhusudan, Radharaman, Gopinas, Madanmohan, all these names of Krishna, though they're in Sanskrit, it is not really the material Sanskrit of this world.
38:35It is the Samadhi Bhasha, the language of trance. And so you will not get the same benefits chanting, oh, that person who is the embodiment of all attractiveness and joy, rather than saying Krishna. That's the translation of the word Krishna. But it will not have the same effect. Because Krishna, he's non-different from his names.
39:07And because in Goloka Brandavan people don't speak English or Italian or anything, in Vaikuntha they can speak all languages. In Brandavan, the possibility is there, but they don't because it will be Rasabhas. So, in Krishna's Vrindavan Lila, the names that are used by his associates, Krishna, Govinda, Madanamohan, these names are actually part of his Swaroop.
39:37They are part of his Swaroop, they are inseparable, they are indivisible from his Swaroop. So because the Absolute Truth is complete, any name or form or quality is indivisible from the totality of the Absolute Truth. and therefore whatever shakti is in krishna is also in his name whatever qualities are in krishna also in his name whatever pastimes are in krishna also in his name so these names the names of krishna and everything you should chant them and don't think this is sanskrit or this is not this is not english or not italian no these names are the the nam avatar they're the incarnation of lord in the form of sound jaya jaya harinam chidanandam vithadam paratatva aksharayakar
40:40aksha akar akar means form they are the aksha syllable form god in the form of syllables so those syllables they should be chanted don't try to translate them okay if someone will sing the names of god in their own language they can get some benefit, but they will not get the same benefit because it's not the Madhurya Naam, the sweet names.
41:10It can be Aishwarya names like Buddha, intelligent one, Allah, the great one, God, God is good. So he is good. So his name is God because he's good.
41:30So these are opulence. They're related to opulence. So they can have some effect, but it will not be so effective because it will not produce the abas of the Madhurya nams is so powerful. The Lord's Shaktis are in His names, but there's a gradations of Shakti manifested. Just like if you chant the name of Krishna, He's a Purna Shaktiman and He's Shakti Swadharani.
42:06So in the name of Krishna, the full Shakti is there.
42:10but if you chant the name of then Radharani will not be there because that's not the shakti of it will not make the same results as chanting Hare Krishna so then the next thing comes well what about Srimad Bhagavatam why don't we just chant the slokas in English you can or whatever your own language You can say that, but it's better that you say the actual verses of Srimad Bhagavatam.
42:55Why? Because this is the direct kirtan of Gopis. If you chant the verse, These are direct words of Braji Gopis. And because it's their expression, and their expression is, they don't speak openly. They are hiding because they are rasik. So what they express is not in the direct words, but it's in the dhwani, in the suggestion.
43:33So this is the nature of rasa, that it's poetic by nature.
43:48So Chaitanya Mahaprabhu said to Rupagaswami and his associates at Siddha Baku, when he was hearing the poetry of Rupagaswami's Lalit Madhav, Vidakta Madhav, directly from Rupa Goswami. Maha'apu was amazed. And he said that This is so pleasing and so sweet. Kavya salankar. This poetry which is decorated with so many alankars.
44:25Without such poetry, then rasa parcha cannot go on. You cannot preach rasa without this kavya. So Bhagavatam is Kavya. And unless someone goes into the elements of the Kavya, of course, if you just do it like a mundane scholar trying to understand the poetic figures of speech and everything, it will not produce the result.
44:55But a person hearing Shabda Brahma and also hearing from Guru of the Kavya-Salaṅkā, unless a person will become immersed in the Shabda Brahma. And, you know, because even the description of Vaikuntha is also Shabda Brahma. But the description of Vrandavan is more, there's more Sambhita and Ladini manifest in that Katha, and that Katha is of the nature of Kabhyam.
45:40It is full of alaṅkāras, it is full of dhvāni, full of suggestion, it is vyānjan-vṛtti.
45:50So, therefore, one should learn and recite and deliberate.
46:03Once you hear Srimad Bhagavatam and recite Srimad Bhagavatam and deliberate on the meaning of Srimad Bhagavatam, then one will be delivered, liberated and attained, Krishna Prem. So don't, in the name of saying, yes, Shabda Brahma can be in your own language, don't minimize the Shastra. Because the truth of the matter is this, that rasa is very rare.
46:34And Rupa Goswami has given a long list of the qualities of the persons who are eligible to experience rasa. And in that description, he says that the person is the expert in Bhagavatam.
46:58So you can become expert in Bhagavatam in one life. So the person who has spent a life or a few lifetimes, studying Bhagavatam and learning all the important verses of Bhagavatam and meditating on them and sinking into them and relishing them.
47:24Relishing the meaning of each verse, each line, each word and each syllable of Shri Madhagavatam, tasting it in the company of Rasik Vaishnavas and has the samskar of that. Then that person They can become qualified to relish rasa, otherwise not. So there's no such thing as a Rasika Vaishnava who is not immersed in Bhagavatam.
47:54And all of these geets like Vainu Geet, Gopi Geet, Pranay Geet, Yugal Geet, Brahma Geet, Viraha Geet. It's just such a person doesn't exist. Because the intensity of the sadhu sangha and the intensity of the harikata that they have experienced over several lifetimes, to bring them to the point of being the adhikari for bhakti rasa, has guaranteed that they are of that type of nature.
48:30Because they are transforming into the bhakti bhagavat, the uttambhagavat, the mahabhagavat. That means that Vaishnava, he is the living, walking, talking, singing, dancing embodiment of the Srimad Bhagavatam itself.
48:50So, yes, you can speak in your own language, you can recite in your own language, you can explain in your own language, all this. And it can be effective. If we have Sadhu Sangha, we hear Shabda Brahma, and by mercy, we become the channel through which the Shabda Brahma is again appearing. But on the other hand, on the strength of that, one should not neglect actual Shastra, especially the Grantharaj, the king of all Shastras, Rasa Suru, Sri Krishna's Vanmoyimurti, Sound Incarnation, Srinad Bhagavatam.
49:34Okay. Any other questions?
49:43Yes, give it, Priya.
49:47Thank you. In the Vriyat Aranyaka Upanishad, Yagya Valkarishi say, Atmanas Tukamayopati Priyobavati. So, I was wondering because it's very beautiful to say that Prio is also here is referring, it's just Janna Viscic is not referring to something else, but at the same time, it is said that the wife is not dear to the husband for the sake of the wife, but for the sake of the soul. But it seems that in this verse something for me is like a shorting cut, like a heuristic way to say that everything is referring to the Paramatma,
50:56But how everything of the external world is referring to the Paramatma, it seems that it is cutting what you explained, that actually the soul is attracted to the mind and then the mind is attracted to the external world. So in this Arikata I always like, it's very difficult to shift from the external material happiness and then referring everything to the Paramatma if there is not like the explanation of the mind that is like bringing this from the external world.
51:52It's why we are in this extra reflection of happiness inside, instead of having this love for the Paramatma. So, if someone has attachment for something in this world, then that attachment is really due to their body. And body can mean gross body and subtle body. It means both. We can say the mind-body complex.
52:28Because most persons, though they distinguish between the body and the mind, but they think that they are the complex of both.
52:39So if a soul will leave the body, then that person he's attached to, he won't care about them. If you could die and take birth next door, before, and then the person that you loved, you don't have any love for them, now you love your new mother and father or whatever. So the attachment to anything external is due to attached to the body, and what's attached to the body?
53:11It's the mind that's attached to the body. But why are we attached to the mind? Why do you have attachment at all? Because it's the nature of the soul, because it's prakriti, so it requires the shelter, It requires to be ashrites, in the shelter of something. So to either take shelter of the material energy or the spiritual energy.
53:38So, but why is it the nature of the soul to be in shelter? Because the ashrites, that which is sheltered, has an ashrite.
53:51And the ashrite of the ashrites, the shelter of the sheltered, that is, the atma of the atma is paramatma, like this. You should understand it in this way. This is one way that all attachment of the soul is due to its nature to be attached, to be in the shelter of something else other than itself.
54:21The soul is not the ashrite, soul is not the shelter of anything, it is ashrite, it is to be sheltered by something. So either it will be a shelter of the mature energy or the spiritual energy, but it must be sheltered. And so, but its nature of being ashrit is because it actually has a real ashrite, a real shelter, and the shelter of Atma is Paramatma, like this. You can understand this way. But even the outer things to which it's attached is also Paramatma, because if we just come back to our model that explains many things that we mentioned earlier, the Pradham is a pure potential, it's prime matter, The pure potential has no vishesh, it has no particularities in it, so it is Paramatma
55:24who enters into the material energy and causes it to transform into all the forms. And therefore, even all the forms that the soul is attached to outwardly, they're actually Paramatma's forms.
55:41So even if you say that, well, how is it, why is it attached to these eternal things because that the Paramatma's inside. Well, Paramatma's not only inside, he's also outside. Paramatma's everywhere. He's in every atom. So, but the living entity is not aware that the forms around him, they're all temporary, but they're actually Paramatma's forms. He's not aware of that.
56:06And so, whichever way you slice this and dice it, the attachment that anyone has is always to God, But they don't know.
56:25Everyone is the servant of the Lord. Only some are aware of it and some are not aware of it. But it's unavoidable. And if you're not aware of it, then it brings about the ruination, suffering like this. Is it clear? Yes? Okay.
56:49Very, very good Tattoo Siddhanta. Try to be very established in all these Siddhantas because Śrīmad-Bhāgavatam is like Adhyatmadhīp, is like a lamp, it is like the sun, and it is like the mature fruit of the desire tree of the Vedas. So you have to realize how Śrīmad-Bhāgavatam is these three things one by one.
57:16You cannot realize how Bhagavatam is the juicy fruit of the Vedas. That means full of rasa, krishna leela. If you have not realized there, first of all, how it's at the atma deep. So the atma deep is the light that turns on, by which you realize brahman, atma and paramatma. And after the darkness of maya has been removed and you realize atma and paramatma, then you can see Bhagavatam like the sun.
57:48That means the pastimes of all the various incarnations, not only the śrīṣṭi leela of Atma and Paramatma, but the leela of all the incarnations of the Supreme Lord who are situated in Vaikuntha. That's what it means that the Bhakti Lata beach pierces the covenants of the universe, virāja, brahma, lokabedhi, paravyomapayan, and goes to Vaikuntha.
58:12So first realize Brahman, Atma, and Paramatma, this life has to come on. And then realize the glories of the incarnation and Bhagavatam is like the sun. And then after that, one takes shelter of Krishna's lotus feet in Vrandavan. There's no such thing as a person who is in the darkness of this world.
58:39He didn't realize Brahman. He didn't realize Paramatma. He didn't realize the Aishwarya of the avatars. And he's also relishing the rest of Vrindavan. Bogus. Completely bogus. Completely Sahaja. So understand all these things very clearly. Don't neglect to take care. If you are conditioned, if you are affected by Maya, if you have bodily identification, then you can hear something of Vrindavan.
59:14So you know what is your goal and you fix your mind on your goal. But you have to hear systematically, all siddhanta carefully, don't be lazy and go step by step. Go in a crumb in sequence. Otherwise by the viyut crumb, by changing the sequence, everything becomes wrecked, destroyed. Hare Krishna.
