0:01You can raise your hand if you have a question. Thank you, Gurudev, for opportunity. So this question is continuation of previous question. On many years before, in Estrehan, on the roof, you said that Kaniṣṭha-adhikārī, they have kiñcit-karma-adhikāra. And in one class in a village, in a farm, you also give verse.
0:57And in this class you said that really very few people go even through first transformation, make your karma to dharma and even less make dharma to vairāgī. So I have some begging for you that you give us adapter for even manah-śikṣā classes. You said that Raja-guṇa, very dangerous. So when you work and you look to screen, screen is blinking, it's like injection of Raja-guṇa. When you work with business people, there's also injection of Raja-guṇa. So it's question how to adopt for people who have kiñcit-karma-adhikāra, your classes about Manah-śikṣā. And in my personal experience, you said that if you make your duties without attachment to results, like in the mood, it's like yajña, it's a little jñāna, but I'm trying, but in my personal experience, so more I working, I feel that my citta even not expanding, more compound, and I just feel not go to sattva, and more working go to tamas, so maybe you give some good advices for us, thank you.
2:23So, Krishna said, So, a person has to do their karmas, their duties in this world, unless, unless and until they have become nirveda, they have become completely disgusted and completely indifferent to worldly life. If they become completely indifferent and disgusted with worldly life, that is a jñāna-adhikāra. They can renounce. Well, or mat-kathā-śravaṇād vā, if someone has develop śraddhā, and if someone has developed faith in Krishna-kathā, they also don't have to do any worldly obligations.
3:39So the renounced persons can leave everything, and those who are householders, the paraniṣṭha-sādhaka, they can do some interaction with the world, connected to varṇāśrama-dharma, but not in a way that it's contrary to bhakti, and that is to set a good example for others, and some outer social stability. So, the first person has Jñāna-adhikāra, and the second person has the Bhakti-adhikāra.
4:21So, when it is said that the Kaniṣṭha-adhikārī has īṣat-adhikāra, a little bit of adhikāra for karma, that means that the Kaniṣṭha-adhikārī has komala-śraddhā, his faith is soft, you see, because it's the firm faith that makes one eligible to not have to do any worldly duties. So it should be understood like this. So the firm faith, sādhaka, has been described.
4:59That the faith, it means the unflinching conviction and confidence that simply by serving Krishna, all other activities, all other responsibilities, That is, all other duties have been discharged. They have been met, they have been performed, and there is nothing else that has to be done. So, such a person can very easily renounce all worldly activities and depend on Krishna, because Krishna has said, If someone is one-pointedly absorbed in me and always worshipping and serving me, then yoga-kṣema, whatever they have, I protect it, I will maintain it, and whatever they need, I will personally bring it myself.
6:06So, the maintenance and also requirements, yoga-kṣema, they're all managed by Kṛṣṇa. So, it may be that if a Vaiṣṇava is the paraniṣṭha, I'm not renouncing everything, but still, he renounces the mentality that I am responsible for my yoga-kṣema.
6:35Understand? Then? Because if a person thinks, I am my own maintainer, I am my own supporter, I am acquiring my own resources, then that is puruṣa-abhimāna.
6:50So even a householder devotee who may have some interaction with the world, then, but still, he never thinks, oh, by this activity, I am maintaining, Krishna is maintaining. So you are saying that in a practical experience that when you're doing some work then you become completely entangled in that and this is how can you overcome it you have to increase your sādhana because if a person they have very strong sādhana then if they have to interact something with the world they do that they they're udāsīna they're indifferent they are neutral.
7:44It is only external. Just like Kolavecha Sridhara, Kolavecha Sridhara is collecting his bananas and banana leaves and cups and banana flower, sometimes pumpkin flower, and he goes and he puts it down in the marketplace and he sits and he is selling to the people.
8:08But he is never disturbed. Of course, one Brahmin boy comes and harasses him and disturbs him a little bit. But that is a special case, exceptional case.
8:23So, you have to increase your sādhana. From the sādhana, from the power of the holy name, then the samatvam-yoga ucyate. Yoga means equilibrium of mind, steadiness of mind, mahānta-te samacitta-praśānta, the mahānta, the great devotees, they are peaceful and they are in equilibrium.
8:52and actually having to contend with the world for everyone, whether one is renounced or not renounced. Everyone has to contend with some situation. Sometimes the brahma-cāriṇ sannyās is dead, fighting among themselves in the maṭha, or fighting with another maṭha, or sometimes their life is less peaceful than the householders, and sometimes the other way around. So the external situation is not The internal situation is important. That in any testing situation, that is testing us and giving us a chance to practice the equilibrium, to practice a santoṣa, self-satisfaction. Do not let your satisfaction be related to the external circumstances. If something is going very well, don't have jubilation and celebrate. That means that you have fickle and unsteady minds.
10:40Duḥkheṣv anudvigna-manāḥ, when the cause of suffering and difficulty comes, his mind is not disturbed, sukheṣu vigata-spṛhaḥ, and when success and happiness comes, his mind is not elated, the devotee feels elation, he feels citta-ullāsa, but not based on worldly things, his citta-ullāsa comes from seeing Krishna teasing gopīs that he becomes happy, but his happiness is not hardwired to the situation of the outer world at all. He's steady in that regard. And so to contend with the outer situation of life, it is always a test, an opportunity to practice equilibrium. But it's very difficult if you don't chant deeply every day. Just like if you have water and you put one drop of red dye, everything becomes pink.
11:46So if the morning you are chanting deeply and remembering Krishna, then when you go about your activities, whether they are some outer worldly obligation, or whether as devotees who are doing in full-time sevā, doing some service, but that bhāva of when you are chanting, it will pervade your whole day.
12:16So, be patient, Krishna said, Arjuna said, I think it's very difficult to control a mind, it's easier to control the wind than to control a mind, Krishna said, I agree, yes, it's true, but it is possible, by abhyāsa and vairāgya, by repeated practice, and by being dispassionate, vairāgya, dispassionate, so, in Bhagavad-gītā, the symptoms of the tamo-guṇa, raja-guṇa, and sattva-guṇa being described in relation to all aspects of life, in relation to work, in relation to charity, in relationship to desires.
13:09So, this is a metric, it's a measurement, by which we can estimate to what degree we are becoming free from the guṇas. The point of Krishna discussing the effects of the guṇas in different areas of life is not that we'll become absorbed in the guṇas It's just so that we have a metric, we have a measuring system to estimate the degree to which we are becoming nirguṇa, untouched by the guṇas Because that should be the effect of bhakti
14:22So the stage comes when he is in asakti, though there is some shadow of the gunas there, but it cannot impede the flow of one's bhakti. So be patient, be persistent, be consistent, be determined and very humble and tolerant and you can attain that.
15:26But this verse itself is for the whole of society. Like, for example, neha yat karma dharmaya, just the translation of the verse, if one's karma, the performance of duty, activities, is not done for dharma, and if the dharma does not lead to vairagya, and if the vairagya does not lead to bhakti, then the person, he is dead, even though he's still breathing, even though he's breathing, he has pulse, a person seems to be alive, but he's considered to be a dead body.
16:01Why is it a dead body? Because if something is alive, then it's growing. If something is growing, it is internally moving towards its perfection. And so every soul should be progressive. This is the meaning of Aryan, Arya, being an Aryan. Aryan does not mean blonde hair and blue eyes. Aryan means one who lives the progressive life where the soul is making progress towards its ultimate goal.
16:50So in Vedic culture, a wife never says the name of the husband. She says Aryaputra, son of an Aryan. So Arya means, another meaning of Arya, which is beautiful, means noble, son of a nobleman. So who is noble? A person is noble who does not have materialistic values. A person with materialistic values is ignoble. They are not noble because for the sake of their material pleasure they can do anything.
17:32Whereas a noble person is a person who has a goal, an aim, an objective beyond the temporary material things. So they can have integrity. They have values beyond pure selfishness, self-interest, selfish interest, egotism. And so Arya means the person who is leading the progressive life. They have spiritual values. And so they're not working for money or enjoyment. If they're doing work, then their work is for the restoration of their consciousness. In this material world, our consciousness is contaminated. And so work, work isn't for profit. In Vedic society, work isn't for profit.
18:26There may be a profit, and by that profit you can live and support yourself, but that's not the essence of work. The essence of work, the essence of duty is the restoration of our spirit.
18:42So, neha yat karma dharmaya means if a person is just doing activities to get profit, but they're not seeing that actually I should do activities for purification, by working without attachment to the results. Then that person is, they seem to be alive, but they're dead because they're not making any progress. So neha yat karma dharmaya, now there's a person who realizes, yes, life has value, I should try to realize my soul. So I am working, not focused on profit, but only on doing duty as a sacrifice advice, for God. So that is the Varnashram Dharma, Daivivarnashram Dharma. So if a person is doing his work as a sacrament, just like in Krishna and Church, they go and they take the sacrament, why? For purification. In Vedic culture, your whole life is sacrament. So work is a Yagya.
20:29санскрит в речиthen what will happen? Because rajas and tamas will go away, sattva will come, sattva-sañjāyate jñānam. So knowledge, knowledge will come. And what is knowledge? The discrimination between matter and spirit. So knowledge, jñān and vairagya come together. So neha yat karma dharmaya na vairagaya kalpate.
20:54If his karma is not the sacrament of honest work, dutiful work, or if his dutiful work does not lead to jnana and vairagya, detachment from the world, and if his vairagya does not lead to bhakti, na tirthapada-sevayai, service to tirthapada, that is Krishna, the Lord who's, if he keeps his feet anywhere, that place becomes a holy place, tirthapada.
21:26So then, if this progress is not going on, he is not āryan. He is not even alive. He is like a dead person, because his life has no value. He is living without any permanent gain for his soul. So he may as well be dead. So this verse describes the spiritual teleology of the entire society, but when a person comes to Guru and takes shelter, now he is in that stage already.
22:16Na, tīrthapāda-sevā, he is doing tīrthapāda-sevā already.
22:21So, the other things, they are not so relevant, but because the Kaniṣṭha-adhikārī has Komala-śraddhā, soft faith, he still has some eligibility that he can perform the outer activities in a detached way, so the environment for his practice of bhakti is not too chaotic, because if a person doesn't follow dharma in their life, dharma brings order.
22:57brings order. And if a person does not follow dharma, then their life will be chaos. Right? Chaos. Because everyone is acting whimsically, no one knows what to do, no one can expect. If you have a dharmic society, everyone knows what to expect from everyone else. If no one is following dharma, no one has responsibility, no one can know what to expect from anyone. It's just a life full of surprises, and mainly unpleasant surprises.
23:30Oh, yeah, yeah, but, but I thought we got married. Now you want divorce? It's like just surprise after surprise. Chaos in society, no structure, no expectation. So there's no peace. What should we do today? I'll take some drugs, get drunk, then drive and crash your car into someone. Just care. Anything that you do that is against Dharma makes chaos in society. So Dharma makes order. And so obviously, if a person wants to practice bhakti, it's easier to do it.
24:09if you're not in the middle of chaos, as long as there's some bodily identification remains. If a person has no bodily identification, then he's not affected by anything. But as long as one still has some element of conditioning, then an orderly life is favorable. Is it you?
24:35Yes, that's actually, oh, wait, wait, there was one lady's question. I have a question about Godruma Kalpatavi, Srila Bhaktivinod Thakur, there we can see the 20 roles of devotees which they can perform like, and I cannot understand them because it's like care of heavy sins or barber or a person who's in charge of the light, and I don't understand, is it all allegory? Yes. It does not mean that in your Namahat program someone has to be in charge of cutting the hair, someone has to be in charge of doing the laundry. This is poetry. They are metaphors. The Baba means that if a new person is coming, someone should take responsibility to help them change their worldly habits into proper devotional
25:40life. So that's like the barber because all your karma is coming out of your head in the hair. So you shave and that shaving, it symbolizes the disconnection from your past activities. So he's the barber, that person in the namahat group who is welcoming the new persons and shaving them up and disconnecting them from their previous bad habits and so on.
26:07So like this, so many metaphors are given for different roles, so don't take it literally. Yes, that's actually okay.
26:18It's there, it's described, the meaning of them is there in the Kodrum Kalpatavi.
26:25Read it again very carefully. Srila Bhaktivinod Thakur explains precisely each one of the roles, what it means practically.
26:35Srila Guru there, thank you so much. So I have a question regarding the beautiful class that you gave about Rasakata in the course of Sriman-shiksha, which was about the Manjari Bhava. So, the beautiful point that actually the Sthayi Bhava is always to Krishna, and so from that comes the Surid Bhava, the Surid Bhava because the Surid rati, yeah, Surid rati.
27:06Yes, the Krishna rati is the mula, that is the root of Surid rati. Krishna-rati is the mula of surid-rati. So, because the gopis, they make groups according to which quantity they have of rita-sneha and... That means sajatiya-asana. Surid-bhava, surid-rati comes from the sajatiya-asana. Those who have the same samskaras, then actually become friends. And that's the principle in this world.
27:37Yes, so my question was, I heard one time, a beautiful pastime from you, that when the gopis, they realized that they were going to be married with other gopis, then they all went to the same place to give up their bodies, and in that, they wanted to commit suicide by drowning in Kali-hrada, in Kali-hrada, yeah, so if I understood correctly, in that point of the lila, they realized that, oh, also you came for the same reason, and in that point, coming out so I wanted to ask about this, if it's correct and in which way they could understand which type of love they have for Krishna because everyone was there.
28:19Also the gopis of Chandravali and different types of prema for Krishna, way of service. And then also another question about not really related, but from the same class that we were speaking about that, we were listening about the Gauna Rati. so one of them is bibhatsa so we heard the explanation that the gonarati when they go away they leave a samskara so we have the example of Madhu Mangal that he's always in hasya rasa always relishing hasya rasa so even when it goes away he still have in his character this samskara so how does the bibhatsa rasa leave a samskara so if there is an example of how
29:05it's happening. Thank you. So, the question, how do they know who to be friends with? How do you know who to be friends with? This is natural, yeah? You have your group of friends and there's people that you don't like and you don't associate with, so that happens in the course of life. All the gopis, they're living in a village, they know, everyone knows each other, but that was the day when they came together.
29:49So, of course, a person in this world finds a group of associates according to their karma. So that is done by Maya Shakti, Mahamaya. So in the spiritual world, the living entities, they find their group of friends, not according to karma of Mahamaya, but by Yogamaya.
30:18If you think it's impossible, then no problem. Yogamaya is aghatana-ghatana-patiyasi-shakti, the power to make the impossible possible. But everyone knows each other, but they never revealed to everyone who is keeping the fact that they are in love with Krishna secret from everyone else, understand? So when they looked in each other's eyes at that moment and they realized, you also came to kill yourself because you don't want to be married to anyone else, like that, then there was a great relief for everyone because the pressure of hiding their feeling completely from everyone, it was just released and there was a great relief.
31:02So then they began to talk to each other, like this, and then on the basis of Krsna-rati, the Surit-rati was manifest, and they held hands, Radharani held hands with her sakhis, and Chandravali held hands with her sakhis, and we are all sakhis forever, and today we will give up our life together, we do everything together, we will drown together, and we will be together in our next life also, like this, Radharani made this vow.
31:36So to be a sakhi is not like a fair weather friend. You know fair weather friend means who's your friend when the weather is good. But if the weather is bad then it's not your friend. The friends that can come and go. To be a sakhi is not like that. To be a sakhi in Braj means to be sakhi forever, lifetime after lifetime. Though they feel they're ordinary human beings, they feel that their bondage of friendship, even time cannot break.
32:15So that's the first question. Then about bibhatsa. So bibhatsa will, because it's secondary, so it will leave a sanskara in everyone. That doesn't mean that they always feel, you're not experiencing all your sanskaras all the time. Right? It needs, let's say, in a previous life, you got attacked, bitten by a dog. Right?
32:50So now in this life, if you see a dog, even a small chihuahua or something, then even though you can kill this dog with one hand, but some are because you have some fear. It's irrational. Why? Because of some sanskara from a previous life. But that doesn't mean that you walk around every day, ah, the dogs are going to kill me. You know, it's not like that.
33:22So just because something leaves a sanskara, it means that in a certain situation where that sanskara is awakened, you will have a tendency to have a particular reaction.
33:34But it doesn't mean that that's the defining characteristic of who you are. I gave the example of Madhu Mangal because it's very clear. But something like Bibhatsa is not the defining characteristic. But now you should also understand that in Madhurya Rasa, you are thinking disgust. You think of things that disgust you, and then you think, how can this be a part of Madhurya rasa?
34:20So, when Krishna enters into a kunj with Radhika, in that kunj, there is a beautiful bunch of the sthalakamalini, sthalakamalini-yuktam garvitam, beautiful golden land lotuses, there is such a thing that is called the golden land lotus, and when Krishna sees the beautiful golden body of Srimati Radharani, then bibhatsa, He becomes disgusted seeing the golden land lotus, because she's so beautiful, like that.
35:07So, you're asking, how is Bibhatsa there in Lila? Like this. It is not something negative. We would associate with something negative.
35:21Gaur Premanandi, hari, hari, bol. So, everyone, please come. Don't be late. Please come at 10 o'clock for bhajans. So, everyone is here. There's a nice crowd to welcome. our Sri Achyuta Lal Bhatta Goswami, just consider, it often happens that great Rasik Vaishnavas, they are hidden, they are completely hidden. So if it wasn't by the mercy of my Gurudev and making relationship for many, many years with Achyuta Lal Bhatta Goswami, such a personality would be hidden from all of you. You would not know. You can come to Vrindavan every year and you'll be somewhere here and there speaking to a small group of people in Hindi.
36:15and you will not know anything. So, you are most fortunate to have the chance to have association and hear from one of the hidden treasures, what we call the Brajavibhuti. Always in Braja, there are some great jewels, Vaishnavas who are like great jewels, always, but very often those jewels are hidden. Why?
36:52eva janardhana, persons whose austerity, persons who are willing to undergo difficulty, suffering and inconvenience in order to get sadhu sangha and those who don't have a history of surrender and sacrifice in this life and previous lives, it's very difficult for them to associate with pure devotees, to get the chance to associate with pure devotees.
37:18It's very difficult Their sukriti By their sukriti Their piety They cannot afford it So You are all Very lucky In the future Your grandchildren They will not believe Ah, you used to go and hear from a Sitala-bhakta every day Great legend How is it possible? People will not believe in your old age When you tell them So take it very seriously Try to come On time every day And hear patiently Even if you don't understand
37:58Did you hear what Bhakta-ji said yesterday? That the meeting of Radha Krishna is like Citra-kavya, but the ukti-pratyukti of Radha Krishna is like Dhvani-kavya, you know, Citra-kavya and Dhvani-kavya. These points, these are very rare, beautiful and subtle points. Did you hear it yesterday? What is Citra-kavya?
38:40The quality which is expressed in a direct meaning. No, no.
38:48Huh?
38:51No. Okay, see, you are here and you are hearing, but not hearing or understanding. Anyway, I am just giving this as an example. Even if you are not understanding, which in many cases you are not understanding, but please come, sit and listen, and just be touched by the air that has touched this Katha, and it will awaken your realization gradually of atma-svarupa. And even if you don't realize today, if you go on chanting, only the Hari-katha is like a mantra. When you receive a mantra, you don't realize it. Later, after chanting a lot, you can realize. So Hari-katha is also like that. You may not realize it there and then, but once you have heard, then the potential is there that the meaning will come as a sphurti, a vision in the heart.
39:47Gaur premanande
