0:01Chut is the ghostly because I will give morning and evening class.
0:24So yes, you can raise your hand if you have a question. Yes, I'm not, but if that's parameter, what is your question? Hare Krishna Gurudeva. So my question is about the various avatars of the each four yugas, because we heard that Sri Chaitanya Mahaprabhu and Sri Krishna appear once every thousand cycles. So I was curious to know in the other 999 cycles, which type of avatar comes, and also for Satya Yuga and Treta Yuga. Also I was curious about Lord Ramachandra, does he comes also once only, and in that time when he don't come, who comes? And also about when Chaitanya Charitamrita said there is one is a red color, one is white, I was curious about
1:15so that white one in there? White is a shukla avatar, the red color is named Yagya, his name is Yagya, and in Chaitanya Charitamrita, Sri Krishna said,
1:39So, in other cycles of ages, then an avatar of Vishnu, an angsa, appears and establishes the Yuga Dharma of Nam Sankirtan, and by that spreads Vaidhi Bhakti, going to Vaikuntha.
1:57Yes, Jiva Purpura. Sri Gurudeva, this question has two parts. The first part is, we always say that Paramatma is inside the heart, close to... Just one thing. Lord Ramachand, also, it does not appear every time. In this, he did not appear in this cycle. It was another cycle of ages before. So, Paramatma is everywhere, but we say also, especially in our art. So, if it's everywhere, because the second part of this question is,
2:44If the Upadankaran is God, we say that it is Advaita Tatwa, so how it's possible that we say also that the Pradhana is viewed of the form by the will of God, God. So if it's already Advaita-tattva and Vishnu is the ingredients cause of the reality everywhere, so why we say that the Pradhan has this quality of that had to be formed by the will of God?
4:17paramatma. The paramatma is the soul of your soul, like this. This example is given in the Upanishads. That's the first question. Then the second question, how can we say that God is the Upadankaran, the ingredient? Because it is not that actually in the teachings of the four Sampradayas is Vastuparinamavad, that God Himself, because they follow Vedanta, and Vedanta said that the Supreme Lord is Upadankaran.
4:57Their philosophy is Vastu Parinamabad, that the Vastu, that is the Supreme Lord, He has transformed and become the world. But the speciality of the Gaudiya Siddhanta presented by Chaitanya Mahaprabhu is Achintya Beda Beda Tattwa, which means there is identity and also difference between the Supreme Lord and His Shakti, Shakti Mataya, Shakti, Shakti Matayo Abed.
5:30So, it is the shakti which transforms and becomes the world. But this shakti is different and also non-different from the Supreme Lord.
5:46Another thing, Advaita Acharya is himself, not directly the ingredient. He is the Adhisattva Devata of the ingredient, and the ingredient is his shakti.
6:07Even Advaita Chaitanya's direct shakti is not the ingredient of the world, because being Vishnu Tattva, he doesn't contact Maya. So there's such a thing as a spiritual ingredient, of which the ingredient of Maya is the shadow.
6:29So this is why the body becomes spiritual by the mercy of Advaita Chaitanya, because there is the material ingredient, which is the shadow of the body, and then there is the spiritual ingredient of the spiritual body inside the material body like this. So you should understand it in this way, you know.
6:56But this is what Thakur said, we never think of cause as cause.
7:06The meaning is this, that when we think of cause, we actually think of the previous state of the effect.
7:21What was this thing before it became what it is now? Like the cause of the tree is the seed, but the seed is actually the previous form of the, there's the effect and the effect previously and the effect previously and the effect, so it's only effect, we only think what we are calling cause is really the previous stage of just effect, but the Advaita Acharya is actually cause in and of itself, the cause that causes the energy which manifests all the different effects by his will. So one form of Vishnu is Nimitta Karan and it is by his will that all the energies they manifest. And then there is the predominant deity of the ingredient who's the Shakti, the shadow of whose Shakti is the ingredient and is transformed.
8:31transforming by His will. So if you try to understand the acintya bhaidha bhaidha tattva by the categories of material experience, then it will fail. Then there's no meaning to the word acintya. So there is identity and also difference, but we say that it is the Shakti which is transforming the Supreme Lord. His form is a nirvika.
9:13shakti mani is nirvika, he never transforms, but his shakti transforms. It's a very critical point, because his own body is Satchidananda, so if his body is Satchidananda, then his body is manifestation of shakti. So if his form, his qualities, his pastimes are all manifestations of shakti, then who is shakti mani? and Srila Bhakti Nautakko raises this topic in Jaiva Dharma. So then it will seem like the Shakti Man is just Brahman, but we cannot say that the Shakti Man is Brahman. Why? Because Brahman has no icha and Shakti Man is ichamoy, the desire by which everything is accomplished. So generally when we go into this confusion, the reason is because our mind is always affected by dvandva duality and the words
10:26that we use, we interpret the words according to the interference of the material mind. And this is why the agyurudivritti does two things, partakya sthapana and binangsa upasthita, avasthita. That means, partakya, to establish that this thing is categorically different from this thing. And these different things also within them, they have parts like this.
10:55So this is the, let us say, the mental operation. Our mind has a particular palette of operations, a limited palette of operations that it uses to interpret reality. And the main one is first subject and object, the seer and the scene, subject, seer and scene. I am the seer and this is what I am seeing, subject and object.
11:33Then within the object, pārthakya-sthāpana, breaking it, all these things are separate. And then within those things, these have parts, these are mental operations of the material mind, and that is the palette of operations. Then within the whole and the parts, dependence, the parts are dependent on the whole. So what is dependent? What is contingent and what is self-existent?
12:00But nothing is self-existent. Only Krishna is self-existent. So that is sadṛśya-bhrama, and that bhrama, bhrama, these are the layers of mental functions that make a conditioned soul completely incapable of understanding anything about reality. So what people are thinking is the great intellectual achievements is all avidyā. And even the words they use to express them are the interpreted in adhyāropa-vṛtti.
12:39adhyāropa-vṛtti, from the perspective of ignorance, and when the same person studies śāstra, then he interprets the śāstra according to adhyāropa-vṛtti also. Understand? Yes? Those who are deliberating on Siddhānta, they can catch something, and hearing for a long time, they can catch something, what this means. Yes, Taruṇaka? How we can explain for the not religious audience the main stages of karma-yoga and is it necessary if we follow karma-yoga to be a religious person and to be in some tradition and if we follow karma-yoga then is it necessary
13:53So, first of all, a non-religious person, they cannot do karma-yoga, because karma means the duties which are prescribed in the Vedas. So even the demons who don't believe in God, though they don't believe in God, they believe in the Vedas, so they're technically not nāstika, understand? In the terminology of Vedic culture, there are two things, āstika and nāstika, and it's generally translated as theist and atheist, but actually it's not exactly that.
14:42āstika means who believes in the Vedas, and nāstika means who doesn't believe in the Vedas.
14:51So, for example, the Sāṅkhya school, they don't believe in Īśvara, but they believe in Vedas. Jaimini Ṛṣi and Pūrvamīmāṁsā school, they perform all Karmakāṇḍa, but they don't believe in gods. They don't even believe in any demigods. They believe that the mantras to the demigods are actually sound vibrations that cause the manipulation of the material energy in Pūrvamīmāṁsā. So it seems they're doing so many yajñas and worshipping demigods, but they don't believe in those devatās at all. They think that the Vedas themselves, the mantras, are the subtle energy vibration that causes the manipulation of the adṛṣṭa. Adṛṣṭa means you have a destiny and it's unseen, it's adṛṣṭa, but by chanting mantras
16:16So there's a cycle in this saṁsāra-cakra, there is a cycle in which the living entities, they perform sacrifice to the devatās, and the devatās give the living entities what they need, their necessities of life. They give rain, from the rain comes the grains, from the yajña comes the rain, from the rain comes the grains, from the grains you have food you can live and you can offer the grains in sacrifice like this.
16:49So this is the cycle of sacrifice. It's a collaboration between the living entities and the devatās, because the devatās are the intermediate benefactors of the living beings. All the devatās, one devatā is giving sunlight, one is giving air, one is controlling your power to see, one is controlling digestion. So everything that we are doing is given by the devatās, but ultimately whatever the devatās are giving, it comes from Supreme Lord.
17:23But those who don't have the inclination to bhakti, to the Supreme Lord, then they just want the actual things, so that they can enjoy their life. So from the Vedas they learn, these things come from the devatās, so we'll do yajña to the devatās and by pleasing them, they'll reciprocate with us. So this is the saṁsāra-cakra, the wheel of the organization, how the universe is organized.
17:55So karma means to perform those activities where you contribute to the harmonious functioning of the universe by collaborating with the higher beings. and vikarma means when you misuse the things which are provided by the higher beings for your own sense gratification and thereby instead of contributing to the harmony of the cycle you make a disturbance. So when you make a disturbance to the universal order then the devatās who have given you whatever facilities you have they begin to withdraw those facilities and therefore you get a lower body You become poor, you become diseased, you become ugly, and you suffer, and that you lose the human form of life and go down into lower forms of life.
18:51So this is karma. And then karma-yoga means that you are doing those same activities which contribute to the cosmic order, but you do them without the attachment to the result. Then it becomes karma-yoga. And not wanting the result, why? Because you're thinking, I am not the enjoyer of this activity, but rather, I am doing this as a sacrifice for the Supreme Lord. And by doing this, then this is not bhakti, but niṣkāma-karma-yoga, which is offered to the Supreme Lord, bhagavad-arpita niṣkāma-karma-yoga becomes āropa-siddha-bhakti.
19:45because the mind is thinking of God even though the activity is not direct bhakti and there's detachment from the result as well. So a purification goes on and one will gradually develop greater and greater eligibility to perform bhakti if he has good association because without association any karmas will not turn into bhakti.
20:14So, but for the general person, ordinary people, many people, even if they don't believe in God, they believe in some idea like karma, which is foolish, because without a supreme intelligence, who is going to manage that everyone gets the results? The logistics, it's impossible, even with artificial intelligence. No one could calculate how to, the logistics that every single person gets the reactions of all their activities.
20:51What intelligence is managing it? And what are the channels by which the logistics are actually, the fruits are delivered? How can the fruits of the karma be delivered? So, but we can tell to a common person who has some idea of karma, this thing, that if whatever you're doing, you're doing for you, then you have to get the results.
21:21so better to follow bhakti and whatever you do you do for Krishna then you will not get the results you will not get any karma and your soul can become liberated from the cycle of repeated birth and death so this is a very reasonable idea that the ordinary person they will be able to understand to grasp something that is if you are the cause of your activity you have to taste the effect and if you make God the cause of your activity then God will take that result. You will not have any result. But without believing in God, there's no auspiciousness for anyone. In Caitanya-caritāmṛta, it said, if someone will follow Varṇāśrama-dharma perfectly, but they don't believe in God, then they go to hell. Don't think that karma is mechanical. It's just like you put the coins in the machine and press the button and the Coca-Cola can comes out.
22:36Karma is not mechanical. When we were doing, after Kartik, after the Kartik retreat, we discussed this subject of the Vichar Pradhan Marg and Ruchi Pradhan Marg. So there, the evidence was given in the speech of Prithu Maharaj that there must be a God who gives the fruit of action. And in the commentary, Srila Vishvanatha Chakravarti Thakur says, if there is the adar-abhav, there is phal-abhav.
23:14In the absence of honor for the supreme being, then even the performance of the karmic rituals, they will not give the fruit.
23:28They will not give fruit. So it is not that you do the ritual and the result will come. If there's no honor for God, then, because ultimately all fruits come from the Supreme Lord, even the performance of the karma will not produce the activity which is advertised, which is promised by the Vedic ritual.
23:52So remember this, ādara-abhāva, phala-abhāva. And remove all the vikalpa, mental, non-correlated thought constructs that the actions and reactions of the world are going on by some mechanical means. Everything is personal. All fruit is coming from the Supreme Lord. The Supreme Lord gives the fruit. If He were not there, there would not be fruit of anything.
24:32And even if you do the karma, but you disrespect him, then you will not get the result of that.
24:43Please accept my obeisances. As I understand, in Goloka chart, there are four gates to enter Goloka Dhama. And all Gaudiya Vaishnavas enter through Samaveda, and like depends on what, who enters which gates.
25:09So, yes, what's the question? All Gaudiya Vaishnavas, do they enter through some Veda gate? No.
25:23There is a difference between Goloka and Goloka Vrindavana.
25:30Krishna-Loka planet has four dimensions, and the outer aspect is called Goloka, and that is actually Maha Vaikuntha, and it can be attained by Vaidhi Bhakti. If a person worships Radha and Krishna in Vaidi-bhakti, they can go to Goloka, and there Radha and Krishna are married, so it's like Vaikuntha, and there's some knowledge of Sri Krishna's opulences also, so that is not the goal of Gaudiya Vaishnavas, because our tradition, though Vaidi-bhakti is there in the preliminary stages, there's some arrangement for the engagement in Vaidi-bhakti, but the teaching of Chaitanya Mahaprabhu, the gift that he came to give, service of Radha Krishna in Vraja, that is only attained by Raganuga Bhakti.
26:38So, it is not that, now, inside that Maha Vaikuntha Goloka, higher than that, higher dimension, is Dwaraka, Dwaraka Lila is going on. So, and then inside that khaya is Mathura-lila. And then the innermost portion, the antar-mandal, that is called Gokul, Vraj, or Vrindavan. You can say Goloka Vrindavan means Goloka Vrindavan, the Vrindavan which is situated within the Goloka planet as the innermost aspect.
27:12And going from the outer aspect, which is the, if that Goloka, where there is opulence, is the Vaibhava Prakash, it is the splendor or the majesty of Gokul. Gokul is original, and that is its outer splendor. So going from the outside to the inside, there's a gradual increase in sweetness. So from Goloka, we can say that there is more sweetness in Dwaraka than Goloka, and there is more sweetness in Mathura than Dwaraka, and there is more sweetness in Gokula.
28:01We can say that there is Aishwarya mood in Goloka, but that Aishwarya mood is not so prominent in Dwaraka, and less prominent in Mathura, and hidden completely in Vraja.
28:22Krishna, that is called Kevalamaduriya, even though Krishna may manifest opulence, but he behaves like a human being, and the Brajabasis relate to him in a human-like way, and if they see his opulence, then they always have an excuse that it wasn't really Krishna, it was, I had some illusion, I was dreaming, or the demon was not killed by Krishna, the demon was killed by Nandamaharaj's punya, because Nanda Maharaj is very pious so his son was protected by the piety of the father. Why do parents, when their children are born, they're giving in charity all the time? They're trying to make punya so that the child will not be disturbed. So that is the general kind of karma, karmakanda in this life. And so though here it is a lower state of ignorance, but because that is human-like pastimes there, that is perfect.
29:30Perfect, because it's done for Krishna, out of love for Krishna. So, there is a gradation, a taratamya of Aishwarya, the actual Aishwarya is actually becoming more, but it's not, there's no Aishwarya Bhav, so the Madhurya is also becoming more, but the Aishwarya Bhav is becoming less, this is the taratamya. So just like when Krishna, he left Vraja, the Brajabasis, they went to Kurukshetra to meet him and try to bring him back, but he did not return, he went back to Dwarka.
30:19So when the Brajabasis returned to Vraja, they didn't go to Nandagaon and Varsana, they camped in Lohavan. Perhaps you remember on Vraja-mandala Parikrama, we go to the forest of Lohavan and visit that place where the Brajabasis were camping. So then, when Sri Krishna, from Dwarka, comes to meet Dantavakra and Viduratha at the gate of Mathura to fight with them, he kills them, and then in his chariot he crosses the Yamuna from Mathura, and the forest directly across from Mathura is Lohavan.
30:53And Krishna goes in his chariot and he meets with the Vrajabasis. So, after meeting with the Vrajabasis for a few months, then Sri Krishna gets on the chariot and he goes back to Dwarka. So Dwarka lila now, the Vrajabasis is finished because what happens? Krishna marries Radharani and all the gopis, then he tells the Vrajabasis, oh, get onto my chariot and his chariot becomes huge.
31:35And all the Brajabasis can fit on his chariot. And then he carries them across the Yamuna and they go to Nandagaon and then they live in Nandagaon. So this is opulent, this is Goloka lila, this is Goloka lila. But this is not the experience for those who are in Raganuga Bhakti. When Sri Krishna comes back, then the lila becomes aprakata, it just becomes aprakata.
32:10The demigods saw that Krishna and all the Brajabasis, they got on the chariots and they went through the sky and they went to Goloka. So in this way they can enter through the gates, through the four gates and go to Goloka. The devatas see like this, it's a very Aishwarya vision, but those who are in the dimension of Goloka where there's some sweetness, they got on the chariots and they just crossed the river and went to the other side and went to live in Gokul. And those are in complete sweetness. That just never happens. For those who are in complete sweetness, there's no difference between the Prakata and Aprakata-lila. So they just, from the Prakata, just become Aprakata, just disappears. Disappears from our view, but for them, they don't even know. They don't know that there's any difference between Prakata and Aprakata-lila. For them, it's just a bhava. Sometimes they're feeling, oh, Krishna's left us, and then we realize,
33:22Oh, He did not leave us. But when they experience that inner feeling that Krishna has left us, that is what is manifested here as the prakata-lila.
33:36So I don't know if you understand this. It's very deep. In one day, I think, a person cannot grasp it. But if you hear again and again, gradually and understand in layers, then you can have some theoretical understanding. But only by doing bhajan, then we can realize the significance of this.
34:06In Kurukshetra when Krishna said Those who do bhakti, they get amrita, they get liberation But I am so fortunate you have sneha, you have affection for me And therefore you have already attained me And when Krishna said this, then the Vraja gopis who were there at Kurukshetra, they lost awareness and saw, ah, yes, it's true, we have it, we're already with Krishna, where? In Aprakata-lila, in Vraja, in the Aprakata-lila, but then they opened their eyes and saw, and then they didn't believe it.
34:58So the gopis are, from that point, actually from the point of receiving the message of Uddhava, from that point, the gopis live their life in two states, sometimes in the prakata-lila feeling separation and sometimes in the aprakata-lila feeling meeting, but when they are conscious of the prakata-lila, they don't believe, they think that that was just some sporty, and so when they came to Kurukshetra, then Krishna gave, what he told them through the messages to Uddhava, he told in person. And when they experienced it, they were happy. And then when, then they go into another state where they feel separation and don't believe him. So these things have many dimensions. You can hear gradually. And if a person will realize this katha, then they will also have no difference between the material world and
36:08the spiritual world. This is really advaita, realizing the state of non-duality. So then devotee
36:53om svasti no govindah... I have to go through the Rig Veda gates, here we go, and then I'll arrive, oh Krishna, I've arrived in your topmost planet, no chance to attain Krishna's Vraja-lila by this way, no chance. So what happens in Raga-vartma-candrika, Srila Vishvanatha Cakravarti Thakura describes that those persons who are serving Radha and Krishna, following the moods of Vrindavan, is thinking Krishna is an ordinary son, boy, son of Nanda Maharaja.
37:30But because Nanda Maharaja does puja of Narayana, sometimes Narayana enters into him. And so some miracles take place, but it's not Krishna, it's Narayana. So having such a laukika, sadhaka, bhajana, natural mood towards Krishna, then if a person is doing bhajana in this way and they realize they sit there, then when they, at the end of their life, then that person, he doesn't go to goloka, he doesn't go to the aprakata-lila even, he goes to a Vrindavan which is on earth, bhauma-vrindavan, bhauma-lila, in some universe, in some other universe where Krishna is about to appear.
38:28So, or Krishna has just appeared because generally we'll be a bit, a few years younger than Krishna. The dasis of Radhika are, Radhika is a year, just over a year younger than Krishna and the dasis are another year or so younger than Radhika. so Krishna in that universe where Krishna has appeared and Krishna's maybe about you know three then your mother in that universe will be pregnant with you and then you take birth in the lila and grow up with Krishna and his associates so the only way that you can be incorporated into Naravat-lila it will have to be Naravat you can only enter into you know Naravat-lila you understand Naravat means human-like the only way to enter into the
39:21human-like pastimes of Krishna must be human-like. You can't just show up already as a fully formed teenage gopi in a golden chariot flying through the Brahma Jyoti, past the Vaikuntha planets, past Ayodhya, and then arrive at the gates of Goloka and I am here. And then someone can introduce you, oh, these are your parents. Say, you're not my child. You just came flying on a golden chariot from the sky.
39:58how can you be my daughter? So no, Srila Vishvanatha Cakravarti Thakura reconciles everything by saying, by following Raganuga Bhakti, we follow the human-like moods of the Vraja-vasis, and then we'll have to take birth among them in the Prakata-lila. and that's how one becomes incorporated into the Vraja-lila and then experiencing the Vraja-lila at the point when Sri Krishna sends the message through Uddhava then one has the experience of being in the Aprakata-lila like this. It's quite amazing and that is the perfection.
40:50And that's why in the Catur-shloki Bhagavatam, the verse on Prayojana-tattva is that As all the five elements enter into all the objects of this world but remain outside, so I am inside and outside of everything, this is not really about Sankhya, the metaphysics of Sankhya, counting the elements. It's actually about the state of prayojana, where the vishaya is outside and inside of the ashraya, fully.
41:38So Vraja gopis realize Krishna outwardly and inwardly. They experience prakata-lila and aprakata-lila.
41:47And that is how one enters into that place. So don't worry about which one of the four gates or the four or anything. This is not relevant for those who are following Raga-marga.
