0:21Ghoshti, you can raise your hand if you have a question. Yes, Kandar Prasal. Thank you, Srila Gurudev. My question is about Sharanagati. And we know that there are two types of Sharanagati. The first is when we surrender through our body, mind and words. And the second one, when there is like, I don't know, actually I don't understand, like giving, There are two types of Atman-i-Vedan, what you are mentioning is two types of Atman-i-Vedan.
1:01Yes, yes, yes. And my question is, the two types, like the first type when we surrender by words body and mind, in which stage is it possible? Like is it possible like in the very beginning stages before Nishta. And the second Datvanimedhanam refers to from Nishta and also fears like fears of material existence can go away when we surrender our body, mind and words totally in the service of Guru and Krishna. But how can we understand?
1:50Sorry, what's the second question? That all fears of material existence can go away when we do the first type of Atmanivedan, or is it only when we reach the level of Nishta? So, Srila Jeeva Goswami Pat in Bhakti Sandarbha describes the Anga of Bhakti called Atmanivedan. And two types he describes. One is the Deyarpana Atmanivedan and the other is Atmarpana Atmanivedan.
2:30Deyarpana Atmanivedan means offering the body. The example is given of Vikrita Pashu. Vikrita Pashu, that means a sold animal. If a farmer has a cow and he goes to the marketplace and then he sells this cow to another farmer, now that cow and the milk of that cow and the calves of that cow, everything about that cow now belongs to the other farmer, not the first farmer.
3:08So that cow is a vikratapashu, it's an animal that's being sold. Before all the resources of that cow belonged to the first farmer, now belongs to the second one. So, Deyarapana Atmaniveden means our body, mind, senses, everything that we have, the resources were for us. But now we've done Deyarapana Atmaniveden. Now, actually, we are like the Vikratapashu, a soul, the animal.
3:41So we don't belong to ourself and all resources are for the new owner. And the new owner is Krishna. So then atmarpanatmaniveda means that, let us say, you could, practically speaking, use your body, your time, your energy, your thoughts, whatever resources you have in the service of another person, in the service of Krishna even.
4:20But while you are doing it, you have the sense of the Kartritu Abhiman. I am doing all of these things. So that means you have not done Atmarpanatmaniveden. Because one has not given up the sense of the Kartritu Abhiman, the sense of Duvashit.
4:45So, for example, a person, they may be performing some Nishkaram Karma Yoga. That means doing their duties. It's not directly bhakti. They're just doing their duties in this world. But internally, they've offered themselves to the Supreme Lord. So they don't have any desire for the fruit of the work. They're also thinking, oh, this is for the Supreme Lord.
5:22And they're also thinking, I'm not doing this even.
5:28No one can live without working. But person with the pure consciousness knows when he's standing, sitting, walking, talking, opening and closing his eyes, that only the senses are engaged with the objects and I am doing nothing like that. So one person may be outwardly, superficially surrendered like a Vikritapashu, but he still has that sense of I-ness related to the body and mind. He has the Ahamta, Ahamta related to the body of mind. Even if he said my body and mind belongs to Krishna, But he's still identifying that this is the self.
6:19But when that misconception about what is the self and what is not the self is given up, then that person offers his real self to Krishna, whether or not the outer activities are bhakti.
6:36Just like Jad Bharat. He had to serve in the field. His brothers made him protect the field. But inside he was completely surrendered. The dhakoids came and captured him. and they dragged him off and they feed him and they decorated him, they were going to sacrifice him. So outwardly by his body, there was no symptom that he was doing bhakti but inside he was surrendered because he has no sense of when he was carrying the palanquin later of Rahugan Maharaj.
7:09Rahugan Maharaj chastised him. Oh, perhaps you are struggling to carry this palanquin because you are so lean and thin and weak or perhaps it's because you've been carrying it for such a long time. He was being sarcastic because Jad Bharat was very strong, and he'd just been engaged in carrying for a very short time.
7:35So the Rulgan Maharaj was being sarcastic in making these comments, and Jad Bharat said, actually, everything that you have said is true. Sarcastically, he was saying that you are very strong. by saying, oh, you are very weak, that means you are strong, and you are carrying this thing for a long time, that means you are not carrying this thing for a long time.
8:11He said, so, yes, this is true, I am not carrying this, and I am not weak. All of these things are true, because this is not my journey. The purpose, the purpose, the king has a purpose, he is going, but in carrying the palanquin, Jadaparata has no purpose. So this is not my journey. And this is not, this body is not me. And I'm also not the doer of the carrying of the palanquin, like this. So we can see that internally, he is actually free from any bodily and mental conception and attachment. So it's the Atmarpanatmani Vedan. But one should do both. Now your question about fear, as long as there's bodily identification there'll be fear as long as there's a duty abhenives the feeling that there
9:15is the absorption in something independent of krishna nothing is independent of krishna but by the influence of maya we think there is a swatantra vastu separate independent substances so as long as that duty abhenives is there then there'll be fear So your question was, does the fear go away when there's nishta? Yes.
9:55Means that the mirror of the heart is being cleansed. That is, another niverti is going on. And then nishta.
10:08The fire of material existence is extinguished. So until the citta becomes clear and steady and nishta is there, then you're bound to identify with the citta vrittis. So then you'll think, I am in the fire of material existence. And when the citta becomes steady, then you won't identify with them. And then you realize, I am no part of this world whatsoever.
10:37So there's no fire that can burn me. There's no sword that can cut me. There's no water that can drown me.
10:46There's no air that can dry me because I am simply not a part of that. This material world is the external energy. And I am from Tathasta Shakti. So I am transcendental to this world. So yes, from the Shraddha to Nishta is the development of faith. And you're asking, what is that in relation to Sharnagati?
11:13Sharnagati is the external symptom of the presence of Shraddha.
11:19If you speak about Bhakti Lata Bhij, the seed of devotion, it's krishna seva basana the desire to serve krishna and sraddha means the implicit conviction that simply by serving krishna all my responsibilities have been discharged so the core of the seed of devotion is krishna seva basana the desire to serve krishna and And if that becomes very strong, then one thinks that the Shraddha, the Shraddha itself is of the nature of Krishna-seva-bhasana, the desire to serve Krishna because this is the only thing to do.
12:15This is who I am. This is my purpose. This is my function. This is Jaiva Dharma. The Dharma of the Jiva is serving Krishna.
12:27So, the sraddha means a special disposition of the heart that remains always inclined towards Krishna's service. So, Krishna, Seva, Bhāsana and sraddha, they are describing the same thing. They are synonymous. But the outer symptom of the presence of Shraddha, the outer symptom of the desire to serve Krishna is Sharnagati. If someone has the desire, they'll be surrendered.
13:10If you don't have the desire, you won't surrender.
13:17Srila Bhakti Notakurin Javedama has also said that we can express it in this way, that the promise, I'll accept what is favorable, reject what is unfavorable, to consider Krishna my guardian and my protector, and to always be humble, and to have no interest separate from the Lord. These, there are six angas of bhakti, and they are actually five dispositions.
13:44Because the first two, accepting what is favorable and rejecting what is unfavorable, they're the same disposition, they're a pratigya, a promise, because they're two sides of the same coin. By accepting what is favorable, you're rejecting. If you're accepting something which is unfavorable, then you're rejecting what is favorable. So they're both aspects of particular, the promise, the sankalpa.
14:12So these five dispositions, when they are steadily situated in the heart together, then that is the paramatric sraddha. And that appearance in the heart is the first time that the living entity, that his nature is becoming aligned with the nature of the liberated souls in the spiritual world. So he's still here, but his nature is becoming aligned with the liberated persons.
14:49So the Sharnagati is the outer symptom of the Krishna-seva-bhasana or Sraddha in the heart, and from Sraddha up to Nishtha is the gradual development of faith. So we can say it's also So, the external symptom will be the gradual increase of the Sharnagati. So at Nishta, now when he is Sharnagat, he is surrendered, and then he becomes free from fear.
15:28Daivya shakonamayimamamaya doratya mameveye prapadyante mayamaytam tarantite.
15:35This Maya is made of three gunas, and it's very difficult to cross, but those who have surrendered to me, they easily cross beyond it. So, when the devotee comes to Nishta, then there's still, they can, Sarnagati can always increase more and more and more. But now, in the stage of Nishta, the Sarnagati is sufficient that his citta has become steady and now he can enter.
16:08Ruchi means Shuddha Bhakti, to enter into the realm of Bhakti. So, Sarnagati is called the doorway. It is Pravesh Dvara. Shāṇāgati is Praveshādwara, the doorway to the realm of the experience of actual Bhakti.
16:38O Kṛṣṇa, since I did Atmanived and I surrendered to You, then I've become fully joyful.
16:47And in all directions where I look, I see happiness, and all my suffering has gone far away. So yes, the surrender, as surrender is increasing, faith is increasing, it leads to nishta and nishta corresponds to bhava-maha-dāva-gnini-varpanam, the extinguishing of the forest fire of material existence and so then there's no fear.
17:18Don't look so worried It's very Just What is favorable for bhakti All the Angas of Shanagati Srila Bhaktanota Chor has sung A few songs About each one of the Angas of bhakti And so by singing them And deliberating on them Then we become Accustomed We become acclimatized To what is the spirit of surrender And that is beautiful And also natural It is natural Just like breathing is natural Breathing is only not natural If you have a disease If you have bronchitis You're trying to breathe and coughing, right? It's a disease condition. But if the disease goes away, then breathing is natural. So also being surrendered is completely natural for the soul. It's only difficult when we're
18:11in a diseased condition. So N.A. Chiaw, Shadi, Maya, Nashibaru, Lagi, Mahapu said, I have bought the medicine to cure the disease of Maya. What is that? The Hare Krishna Maha Mantra. Hare Krishna, The living being has the disease of avidya ignorance, but if he'll chant the holy names of Krishna with great respect, adar, every day, then that disease will be destroyed at the root and taste will come in kristen nam, ruk, gun, parikaralilat, and so on. Understand?
19:06Gaur premanandi, ande go!
