Gajendra Moksha Katha 1 – Understanding how our mental impressions shape us – Hindi
Hare Krishna Many years later, here in Belgaum, Shraddha Kulkarni, I am very happy to be here And today, tomorrow, in the next 3-4 days, I will be discussing the Gajendra Moksha. And how we get God's blessings and how we should receive them. We will discuss that topic.
So, God's blessings are the most important thing for a devotee. And how do we get them? In reality, the entire Bhagavatam describes the process of receiving God's blessings. His Holiness, let us see If there is a movie in which someone is threatened that you will die in a week.
So, if the movie will run for a week, it will show how he is planning And then, in the end, he will be saved from death. Many times, there is a risk of death. A person is saved from death.
So, in Bhagavatam, a curse of death is given to Parikshit. And in Bhagavatam, Parikshit Maharaj dies. So, what happened? So, in reality, did God not protect Parikshit Maharaj? He did protect him.
But God's protection is from different entities. So, sometimes, God protects us physically. Like, Parikshit Maharaj, even before his birth, in his mother's womb, because of Ashwathama's weapon, he died.
But God brought him back to life. So, the same God who protected him before his birth, when he served him all his life, will not protect him from death. He will definitely protect him.
But in Bhagavatam, God's protection comes from different entities. And sometimes it comes on the physical level, sometimes on the spiritual level. But God's protection is from the physical level.
And what does spiritual protection mean? In Bhagavatam, Kapila tells his mother, that He says, that when my devotees listen to me, through this, their consciousness is in me. And when consciousness is in me, then even though, on the physical level, they get different kinds of tapas, but because their consciousness is in me, that is why they are called unaware. There was a devotee, he was a big fan of cricket, and he later became a devotee.
He was telling me, that when he used to go to stadiums to watch cricket, he used to come with a lot of money, and still, if there is a big match, there is so much crowd in the stadium, there is so much sweat, and there, especially in India, stadiums don't have good facilities. If you have to go somewhere, it is very difficult to go inside the stadium, to go out, and he used to say, there was so much trouble, but everyone used to go and sit there, and they used to be so immersed in cricket, that they used to not feel the trouble at all. He used to say, when someone comes to the temple, when there is a lot of crowd, there is a lot of people, it is hot, he used to say, I have already experienced this, I have experienced a lot more than this.
He used to give an example of cricket, that in reality, if our consciousness is attached to something, then the subject in which we are attached, our consciousness goes to that subject. And then, where we are physically, it doesn't affect us much. So, physically, that person is sitting in the stadium of cricket, in a very uncomfortable position.
But because he is so attached to cricket, when the mind is attached to cricket, then he does not feel how uncomfortable he is. On the contrary, that person must be sitting in the air-conditioned room of his house. But if India is losing the cricket match, then what is it, how comfortable it is physically, it will not make any difference.
A few months ago, India lost to Pakistan So, a monk told me that after that, I could not sleep for three nights. How did India lose? We lost so badly. So, what happened here? So, where our consciousness is, our emotions are there.
Wherever is our consciousness, our emotions are over there. So, the happiness or sadness that we experience, is based on where our consciousness is. So, in a way, in the Bhagavad Gita, it is said that you become unattached.
In the first six chapters, Bhagavan says, you become unattached. But in the seventh chapter, the feeling changes. Bhagavan says, mayy āsakta-manaḥ bhārtha yogaṁ yuñjanaṁ yad āśrayaṃ asaṁśayaṁ samagraṃ mām yathā ghyāsa-sitaḥ śruṇaḥ He says, mayy āsakta-manaḥ O Arjuna, you make your mind attached to me.
And how will you make it attached? I will tell you that too. yogaṁ yuñjanaṁ yad āśrayaṃ By doing yoga, by listening to me, by listening to my ashram, you make your mind attached to me. By listening to me, you will get knowledge.
With knowledge, doubts will go away. When doubts go away, your mind will become attached to me. So, we will describe this shloka in today's and next lectures as well.
But that feeling, what does bhagavad-gita say? That the real refuge is the refuge of consciousness. If consciousness is in God, then a person is always in refuge. And how did God protect Parichit Maharaj? His consciousness was in God.
Because consciousness was in God, that is why he did not become conscious. Even though on the level of the body, Dakshak came and cut him, and because of that, on the level of the body, he died. But even before that, his mind was in God.
Because after listening to Shukdev Goswami, Parichit Maharaj was a great devotee of God all his life. And in the end, he remembered God with complete concentration. And he said, this is how he got the refuge of God.
So now, to make our mind attached to God. For this, there are two main things. Our effort and the grace of God.
Now, we try, we are doing japa, to make our mind attached to God, with concentration. Sometimes we feel it, sometimes we don't. It is the grace of God.
Then, sometimes we feel japa is so good, that we should do more japa, we should do more japa. Sometimes we feel that japa never ends. And sometimes we feel that japa never ends.
Sometimes we feel that we should do more japa, more japa. Sometimes we feel that we are doing japa, but it is never ending. We take out a necklace and see that it has 108 beads in it, but it never ends.
So, what happens is, we are trying to make our mind attached to God. But sometimes we feel it, sometimes we don't. So, it is not that we are not getting the grace of God.
But, God gives us grace. But He gives us grace in such a way, that we become more dependent on Him. We become aware of how dependent we are on His grace.
So, here, in this shloka, we are reciting the lila of Gajendra Moksha. We are reciting the lila of Gajendra Moksha. So, this lila comes in three chapters of Bhagavatam.
In the second, third, and fourth chapters of the eighth verse. So, in the second chapter, how Gajendra was trapped, how the crocodile caught him, that has been recited. And not only did he catch him, but his own attempt to escape from him, that failed.
In the third chapter, how Gajendra prayed to God, and tried to take refuge in God, that is described. And in the fourth chapter, in the eighth verse, how God appeared Himself, and gave salvation to Gajendra, that is described. Now, the eighth verse of Bhagavatam, the first chapter, is in the same context as we are going through.
The beginning of Bhagavatam, if we look at the whole of Bhagavatam, the first chapter, is about the creation of the land of Parshya. In the first chapter, the first thing that comes to mind is Narada and Vyasa. It begins with Nemisaranya.
Nemisaranya begins with Sutar Goswami, and among other Rishis. And then he describes the relationship between Narada and Vyasa. And that is the foundation of Bhagavatam on the level of a principle.
One is the foundation on the level of history, and one is the foundation on the level of principle. On the level of history, it means when was Bhagavatam told. On the level of principle, it means what is the feeling of Bhagavatam.
What is the real mystery of Bhagavatam? What is its real message? So, there are different seeds of Bhagavatam in this way. Seed means, from where does Bhagavatam begin? So, the fourth, fifth, sixth chapter of the first chapter is about Narada and Vyasa. And after that, from the seventh chapter to the nineteenth chapter of the first chapter, the five elements of Bhagavatam are also being described.
In the seventh chapter, he tells some things that how Shukadeva Goswami attained knowledge through which he became eager to tell Bhagavatam. And after that, in the next twelve chapters, he is telling how Parikshit Maharaj came to the level that he became a listener to Bhagavatam. Before that, he is giving the first five elements that how great was Parikshit Maharaj.
So, how Arjun was the only son for the Pandavas. He was the grandson, but he was going to be the only heir. So, how Ashwathama killed the five Pandavas, killed the five sons of Pandavas, what happened after that, he is telling all that because Parikshit Maharaj was such a special person, such a special person.
For example, if there is only one son in a family, then everyone loves him a lot. If, for some reason, there is no son left, and there is only the grandson, the grandson is left, then everyone loves him a lot. So, in this way, Parikshit Maharaj was very dear and not only dear, but he was a great devotee of his entire family.
All this can be described. And in this way, in the first section, the glory of Parikshit Maharaj and Shukdev Goswami is told, so that the glory of Bhagavatam is told. After that, in the second section, the questions and answers of Parikshit and Shukdev Goswami begin.
And approximately till the eighth or ninth chapter before the Bhagavatam of Chaturthi, these questions are going on. And after that, from the eighth or ninth chapter the Bhagavatam is told to the one day of the universe about news. What happened in the universe in one day, is described.
So, Bhagavatam, till the third canto, it is conversation-driven. From the third canto, it is chronology-driven. So, what is till the third section? What kind of question is being asked? The answer is given according to that.
So, the first section is about the questions and answers of Parikshit Maharaj and Shukdev Goswami. About them. The second and third sections, the first eight chapters of the third section, are asking questions to Parikshit Maharaj, and giving answers to Shukdev Goswami.
And here, the Bhava continues. In the whole Bhagavatam, these are the questions and answers. But, the questions and answers are on different subjects.
So, from the third section, all that is a chronology. With which sometimes some programmes of Shukdev Goswami are only question-answers. You come, you ask the questions, he will answer them.
Some are like this, there is a discourse, and the discourse is answered by question-answers. If there is a question in the discourse, then the second and third sections are like this, the question-answers are like this. Whatever questions are asked by Parikshit Maharaj, he answers them.
But after that, from the third section, Shukdev Goswami is telling a chronology, a chronology of time. For example, how did the creation begin? How did Brahma take birth? How did Kumar come from him? After that, how did Manu come? And who is the first Manu? Swayambhu Manu. So, the description of the life of Swayambhu Manu is going from the third section to the seventh section.
And in his life, in the life of Swayambhu Manu, there were different sons, and then the sons of his descendants, how did Bhagwan intervene in their lives? Either Bhagwan himself took birth, or Bhagwan blessed someone. This is the description of all this. And then, in the eighth section, what is happening from the third to the seventh section? Now, in his descendants, there is Maharaja Thanapad, then there is Dhruva, then in his descendants, there is Prachetas, there is Pruthu.
So, what is all that? How did Bhagwan come in their lives? That is the description. Bhagwatam is showing everywhere how, at different times in the history of the universe, people received the blessings of Bhagwan. And then, there are some questions in this, because when the conversation is going on, then in the seventh section, when Hiranyakashyapu takes birth, Hiranyakashyapu asks a question.
Hiranyakashyapu tells his mother, Hiranyakashyapati, some story in the evening. So, in this way, he tells the story of some other time there. It is not of this time.
But this is the flow of Uttant. So, what happened here in the eighth section? The first chapter of the eighth section, in that, from the first Manu to the seventh Manu, it is told in great detail. So, from the self-born Manu, which Manu is going on now? Vaivasvata Manu.
So, about Vaivasvata Manu. So, from the eighth section to the end, i.e., from the twelfth section to the fourth, fifth chapter, the story is going on about Vaivasvata Manu. What all happened in Vaivasvata Manu? And in some, there is also the same Shivani.
So, here, in the Manvantara we are in, in that, how did God give refuge to a devotee? The first story that is being told, that is also being told here. All the stories have the same feeling, that how, in different situations, God's refuge is attained by the devotee. Now, in Bhagavatam, what are the stories in which the debt of the devotee, or the debt of the seeker, is there? It goes on in different births.
It does not happen in one birth. It goes on in many births. In the fifth section, Bharat Maharaj is there.
Bharat Maharaj is there, then he becomes a deer, and after that, he becomes Jambharat. There, he takes refuge. There are many stories, but in each story, if you see, each person can have a previous birth.
But in Bhagavatam, there is not such a detailed description of previous births. So, the description of previous births comes in two stories. One is of Bharat Maharaj, and the other is of Uttarasura.
These two stories have been told before this. And, now, Bharat Maharaj and Uttarasura, in these two stories, there is a major difference. The one who is Bharat Maharaj, by his own mistake, he becomes a deer.
In reality, he falls down. He becomes a deer. The ones who are portrayed, in reality, in one way, they are at fault, in another way, they are not at fault.
And more than fault, they are misunderstanding. And, in one way, one can say that they behaved in such a way that Parvati Devi became misunderstanding. But, like in Bhagavatam, was Parikshit Maharaj at fault or not? When Parikshit Maharaj put a snake in Shamik Rishi's neck, then, was he at fault or not? In one way, he was at fault.
But, in Shrinidhi, he was at fault. What is this? In justice, there is an element that justice should always be proportionate. In justice, the crime should be according to the evidence.
If someone slaps you, and another person cuts his throat, then, what is this? If he slaps you, then it is a mistake. But, if you cut his throat, then it is a bigger mistake. So, even if punishment is to be given, it should be done in a just manner.
So, Parikshit Maharaj was at fault that he put a snake in his neck. But, it was a small mistake. It was not a big mistake.
It was not a real snake. And, he did not want to harm anyone. And later, he also repented.
So, it was a mistake, but the punishment was very big for him. So, Chitraketu also had the same thing. Chitraketu was at fault.
He laughed at Shrinidhi. He laughed at Shrinidhi. But, in reality, he was not laughing out of condemnation.
He was laughing out of surprise. But, still, as it is said, we have to I think, I will say it in English, that justice should not just be done. Justice should be seen to be done.
There should not just be justice. Justice should also be seen. Because, what happens is, if there is justice, and the society feels that there is justice, then more people will become victims of injustice.
So, in that way, it is our responsibility that we should not just behave wrongly. But, it is also our responsibility that the appearance should not be seen as wrong behaviour. So, in a way, Chitraketu Maharaj did not behave wrongly.
But, people felt like that. People felt that he behaved wrongly. So, we should be careful.
But, now, in Bhagavad Gita, there is a story of Jadbharat. In that, the story goes chronologically. First, Bharat Maharaj is born, then Hiran is born, then Jadbharat is born.
Chitraketu's story is anti-chronological. First, Chitraketu's story is told. And, when Chitraketu starts praying to God, then, Bhagavad Gita says, how are you doing this? Then, what happens? It is said that, this is Vastu Chitraketu.
And, Chitraketu's story is told. Now, here, in the story of Gajendra, there is a description of his previous birth. But, there is no description.
Just a description. Here, it is said, यद प्राव जन्मन्यनु शीक्षिता which he had learnt in his previous birth. So, now, when the soul goes from this birth to the next birth, then, in reality, what does it take with it? And, what does it not take with it? So, now, here, it is said that, एवं व्यवसितो बुद्धा In this way, व्यवसितो बुद्धा With his intellect, he made himself one.
In Bhagavad Gita, it is written, व्यवसायात्मः का बुद्धी which is mentioned in Chapter 44, होगैश्वर्यपसक्तानम् तया अपहरित चेतसाम् व्यवसायात्मः का बुद्धी समाधरुन्द विधियते It is said, that the very attachments of God, of many things, their consciousness, keeps wandering here and there. Suppose, those attachments have abducted consciousness. तया अपहरित चेतसाम् तो फिर कोई विद्धियाद के लिए पड़ायी करने को बैटना चाहता है और पड़ायी करने के लिए बैटने कर, बैटा है पर तब यहां कोई उसको अपहरित कर लेता है तो वहां पह नहीं कर लेगा तो वैसे हमारे चेतना, हम बगवान के लिए We become one, but our attachments take it away.
Vyavasaya ātmika hūndiḥ samādhau navibhīyate So, in the concentrated samādhi, samādhi is a level of consciousness, but it is also a feeling. Samādhi, when we have samādhān, then we go into samādhi. Going in front of God, looking at God, remembering God, this is possible for all of us.
But, what is our problem now? We don't find a solution in that. We do it for a while, but then we say, we have to think this, we have to do this. The more purified we become, the more the mind will automatically get attached to God.
There are three words here, which are in the shloka of Bhagavad Gita. Vyavasaya ātmika buddhiḥ samādhau navibhīyate Vyavasaya ātmika buddhiḥ asamādhā The same root is in this shloka. evam vyavasito buddhyaḥ samādhāya manordiḥ Vyavasita buddhiḥ asamādhāya So, what did not happen there before, Bhagavad Gita says that what did not happen due to attachment, does not happen.
If there is attachment, then the mind does not get attached to God. But here it is said that Gajendra's mind got attached. By his intellect, Gajendra's mind got attached.
And then what happened? prabhjanmañjano śrīkṣitam On the basis of what he had learnt in his previous birth, he remembered mantra-jajāpaparamam jāpyaṁ by remembering God, by mentioning God, he started saying some prayers. So, if we see in the last chapter, in the last chapter also, it is said that Gajendra was very attached to his ancestral family. He was living a luxurious life.
And then, despite being so attached, how did Gajendra's mind get attached to God? Here it is said that Gajendra became completely one with God. So, how did he become? Actually, he became because here there was no exception. There was no exception.
He tried his best, with his own ability. He did not expect anything from his family. No one came to help him.
So, what is it? When there is a problem in our life, then we all try to use different means. And usually, if we all have a lot of money, then we use that money. We say, solve the problem like this.
Someone has a lot of contacts. He has a lot of connections. So, we talk to them.
You do this for me. Someone has a lot of intelligence. I will make a plan.
I will do this, I will do that. So, in this way, the problems that come in our life, we try to solve those problems with different methods. And this is not wrong.
Whatever facilities we have, we use them. This is the subject that our efforts, according to our capabilities, and God's grace. I will discuss these two in detail tomorrow.
How we take God's blessings, does it mean that we should make efforts or not? We will discuss this tomorrow. But in today's discussion, I would like to say how Gajendra was remembered. So now, why was he remembered? Because there were no other fairies left.
And because in his last birth, he took God's blessings, that's why now that fairy came to his mind. What happens here is that one is our body and the other is our consciousness. Ordinary compassion means that our body and our consciousness go together.
What does it mean? The kind of body we have, the kind of consciousness we get. I have just written a book in which I have described how many people all over the world remember their previous birth. A small child suddenly says, Mummy, mummy, I want to go to my other mummy.
He is surprised. Then he says, no, she lives here, she does this, she was here, she was there. Sometimes he gets confused.
So now, how does this consciousness come here? What happens is that our existence is on three levels, body, mind and soul. Now the word mind, the subtle body, one part of the subtle body describes the whole subtle body. So, the body, mind and soul.
So, when the soul, when our body leaves us, what happens? It leaves the body and goes to the next body. So not only the soul goes, but the mind also goes together. And that is why the memories of previous birth stay in the mind many times.
So, if someone interrupts him, if there is a situation that inspires that person, then the memories of previous birth come. But so far no such word has come to me that anywhere in the world someone in his previous birth was in some other yoni, he remembers that. Means a person remembers that I was a woman when I was a man, a Muslim says that I was a Hindu.
Such memories come. But no person, no one remembers that I was a dog in my previous birth, I was a lion in my previous birth, I was this in my previous birth. Why? Why doesn't it happen? Because it is ordinary.
To work in every body, it needs a suitable consciousness. So, suppose a very drastic, special example is given. So, now see, the taste of a pig and a human their attraction is completely opposite.
The thing that a human looks at and runs away, the same thing a pig looks at and runs away. So, now what is there? In both these bodies the attraction is not only different, it is opposite. If a human has gone from a pig's body to a pig's body, or has come from a pig's body to a human's body, then what is there? If he does not remember his previous birth in that body, then what will happen? He will not be able to do the personal work.
Suppose there was a lion in your previous life and it is eating a human, now it has become a human. If it eats another human and starts looking at him, then how will it live in the human's room? Our memory that comes is similar to our body. So, now if a human goes from a human's body to another human's body, then memory can come sometimes.
Because what is there? Both the bodies are more or less similar. And those who remember have some reason to remember. Many times it happens that they remember because in their previous birth when they die, then what happens? That soul has died to process here.
It does not take time to understand this. One moment it is walking there, the next moment it is shot and dies. Then it goes to another body and still what happens? Memory keeps coming to that body.
For example, if we go to America and come here from America, then what happens? Jet lag means the body has come to India but the body is working like it is working in America. That means when there is a day in America, then only the body gets up. When it is night in America, then the body sleeps.
But when it comes to India, what is the night of America? It is the day of India. So, in the day of India, we feel sleepy and in the night of India, we feel awake. That is when I remembered this shloka यानिशासर्वभूतानापस्याम् जागरतस्यम् Everyone was sleeping and then I was awake.
Everyone was awake and then I was sleeping. So, the way jet lag happens, in the same way, some people get body lag. What does body lag mean? The soul has gone to the next body but the soul's memory is in the previous body.
Because of that, sometimes we hear such stories that he remembers his previous birth. He feels a little excited. How did it happen? What did he remember? But for that person, he is not so excited.
Especially for small children. They really have questions. Who am I? It is not a spiritual question.
It is a physical question. Who am I? I am his son or his son? Who am I? So, it is not so easy. It takes time to get out of it and it takes time.
So, why am I saying jet lag? Whatever happens in our mind, the samskaras in the mind, they go to the next body with the soul and through that, the soul can remember many times. So, when we are doing bhakti, what should we do? Bhakti means coming to the temple or going on pilgrimage or chanting. This is very important.
But the purpose of all this is that the mind should have the samskaras in bhakti. The mind should have the image of God. That is why God says many times that the mind should be in the mind.
Now, my mind is in me. If a person is doing spiritual work but if the mind is engaged in the enjoyment of senses and world, then what will happen? He is doing work externally but in the mind, Krishna's bhakti is not getting into the samskaras. And if the samskaras are not getting into the samskaras, we use the word samskaras many times.
So, we say that in childhood, a child should be given samskaras. Yes, there are some rituals that we say in the form of samskaras. But the basic meaning of samskara is that whatever is imprinted on the mind, the rituals of samskara have the aim that it becomes imprinted on the mind.
When it becomes imprinted on the mind, then what happens? It influences us. It influences us. And what happens because of that? That person's tendency to become like that becomes more favourable.
So, I have just come to America. Some time ago, I was telling there that in today's America, all the marriages are legal marriages. What does legal marriage mean? The boy and the girl go and get married in the court.
What does marriage mean? Just one or two people sign it. And many times when they get married, then from the beginning, if they get divorced, then how will the division be, they also settle it. Many times divorce is also going to happen.
They get married like this from the beginning. So, they make an arrangement from the beginning that how much money will go to whom, with whom will the division happen. And there is also a complete law course for that.
If they get divorced after one year, then how much money will go to whom, after 10 years, how much money will go to whom, after 15 years, how much money will go to whom. So, I got to know that not only in Indian culture, but also in western culture, when there was marriage in the beginning, then what used to happen? Marriage used to be a big celebration. Now, sometimes a person comes to me to show how much money he has, how rich he is.
And many times this happens. People show off how rich I am, I called so many people, I made so many girls, I did this, I did that. But, the ritual of marriage, when many people come, through that, I have really got married.
Otherwise, I just signed in a court. I signed it, now don't leave my card. So, what is the purpose of all this? We have to make a picture on our mind.
So, when men get married, it is a commitment. It is a responsibility that even if there are some problems, we will still be together. And for that, the ritual of marriage is like that.
So, that image sits in the mind. And from that, our activity becomes like that. No matter what happens, I will try my best to keep it intact.
So, in the same way, when we are doing bhakti, there should be a sanskar in the mind that I am doing bhakti of God, I am remembering God. So, what happened here? Lord Indra did the same bhakti and what happened to him? The image sat in his mind. And when the image sat, even though the situation was not very favourable, in this birth, because he was in an elephant's body, in this birth, he must have done any bhakti.
He did not do any bhakti. But, the memory of the previous birth has now come in this birth. And, he started praying to God here.
So, in reality, the glory of bhakti is, that when we remember God, then that image of God sits in our heart, in our consciousness, in our mind. Even though, even though we have not yet had complete attachment to God, even though we have not yet become pure devotees, still, the more we do bhakti, and the more our capacity is, the more our mind, our consciousness, the more we do bhakti, the more the image of God sits in our mind, the better our samskara becomes. And then, even though, even though later, we may or may not be in a favourable situation of bhakti, even though in the next birth, wherever we go, then what will happen? God's presence will be there.
Prabhupada ji, in Amitabh Puri, quotes two verses from Bhagavad Gita. I will describe the sixth chapter of Bhagavad Gita in brief now. If we get time tomorrow, we will do more.
Here, what is there in the sixth chapter? From the thirty-seventh shloka to the forty-fifth shloka, Arjuna asks a question that if a person, if a person does not complete his bhakti, so, if he does not complete his spiritual progress, then what happens to that person? And in his answer, God gives different explanations. But later, how does he start his bhakti again? I will describe that. Prabhupada ji, here, that purvābhyāsena te naiva rīyate yā avaśopi saha jijñāsura piyogasya shabda brahmāti vartate purvābhyāsa The purvābhyāsa, rīyate yā avaśopi saha means that the soul itself, the consciousness, attracts towards God.
It attracts towards Parvatattva. Even if I do not understand in what way, in what way I am attracted, that person feels that I need something else in my life. I do not want to live the way ordinary people are living.
I need something else. I need to look for something else. This shloka means brahma jijñāsā that right now, I need to look for Brahma.
So, Shri Padmanabhacharya, in his Shree Bhashya, gives a commentary of about 100 pages on this same sutra. He specifies how this brahma jijñāsā awakens in a person. He is telling that one should look for Brahma.
But how does this process of Brahma jijñāsā There are many reasons. One is the grace of God. Another is the union of devotees.
In this process, many problems arise. After that, one thinks, what is the meaning of life? But one of the reasons is that what we did in our previous birth. If we have done bhakti in our previous birth, then what will happen? The person will automatically be attracted to God, to the spirituality, then slowly he will reach the right path.
And this is what happened with Gajendra here. As long as everything was permissible in the material world, there was no God. But when there was no solution in the material world, then what to do? Many people may get rid of it.
Now some people say that they get drunk, start doing drugs, commit suicide. So, now see, when a problem arises, then one person can go towards suicide, another person can go towards self-realisation. Why is there a difference now? Because what is it? What is Purva Samskara? If a person faces a problem and he feels that there is no meaning in life, I want to do this, I am not able to do this, what is the meaning of life? But if he understands that there is no meaning in life, he will try to find the meaning of life.
So, many times, when we call someone to the temple, we tell them to do bhakti, many times people do not pay attention, people do not follow it, they do not become a devotee. But at least if they come to the temple, they see God, they participate in kirtan, they listen to some stories, they have some image of bhakti. People come for janmashtami, people come for pathyatra.
So, what happens because of that? Bhakti image is formed in their consciousness. And then, when they face a problem, then this image will attract them. And they will come towards God, they will search for God.
They will receive God's blessings. So, when they face a problem, what happens in the problem? The forgetfulness is finished. And the forgetfulness is awakened again.
And in the next shloka, how he will start praying to God, that is described. How God will be pleased by his prayers and will give his blessings to God. That is described further.
But in reality, God comes and gives his blessings, his darshan, that is true. But at this time, the forgetfulness of God, in that, they have received God's blessings. Because, in the end, God can be in front of us too.
But if there is no forgetfulness from inside, then God's blessings will not be received. In front of Duryodhana, God was himself. But what? There was no forgetfulness from inside.
That is why they did not receive God's blessings. So, here, Gajendra's image has become of God. So, Gajendra has received God's blessings.
And there, how he expresses his thoughts, his feelings, his devotion, how God is pleased. And he gives his darshan and frees him from that problem. That will be described in the next shloka.
We will discuss that in the next episode. So, in the end, today we discussed how, in all the stories of Bhagavatam, and in the relation of the Tattva Gyan, there is a feeling that we have to receive God's blessings. And, the first part of Skanda Bhagavatam, he is telling, how, he is telling in the fifth Bhumi, that how, the ancient king, started listening to receive God's blessings.
And, how Shukadeva Goswami, by chanting God's name, became capable of giving God's blessings. This is the root of Bhagavatam in the historical level. This is the root of Bhagavatam in the philosophical level, which is in the third, fourth, fifth, sixth chapter, Narad Vyasa Samvara.
Before that, the fifth Bhumi is told in the first Skanda, in the conversation of Janakadri Rishi with Shukadeva Goswami. And in that, how did the ancient king receive God's blessings? That, even though he died, the blessings were in the form of Shetna. For example, how? A person, in a cricket match, may be sitting in an uncomfortable stadium.
Because, if the mind is engaged in cricket, then he does not feel uncomfortable. Sometimes, it is very comfortable, he may be sitting in an AC room. But, if the mind is engaged in cricket, and there is no tension in cricket, then it will be very disturbed.
So, where our consciousness is, there is our Bhavna. So, what is Bhakti? When we put our consciousness in God, then we always feel happy. Brahma Bhuta Prasanna Bhava Karte.
And, even though, on a physical level, what is happening up and down, will continue to happen. So, through the questions of Parikshit Maharaj, the second and third Skanda, almost half goes on. There, after that, the description of the events of one day in the universe is happening in Bhagavatam.
From the third to the seventh Skanda, it is being told about the life of Swayambhu and Manu. And, in his life, how different devotees or different kings, how God contributed in their lives, how God appeared, how God helped, it is being told about this. And, in the eighth Skanda, it is being told about Vaivasu and Manu.
In that, the first choice is of Gajendra. And, in that, it is discussed that the refuge of God is actually in the form of consciousness. So, it is ordinary.
In Bhagavatam, the reference of previous birth is in two stories. That of Jai Bharat, in which Bharat Maharaj himself makes a mistake. And, in Chitra Ketu, in Chitra Ketu, the mistake is small, but he gets a very big punishment.
And, that is due to a misunderstanding. But, in this, there is no description of previous birth, but a reference. And, here, we go from one birth to another.
It is so ordinary, that we forget the previous birth. Because, according to the body, the soul is given the ability of consciousness, so that it can work in that body. So, that is why, in any ordinary person, how the body was in the second birth, it is not understood.
And, some people, why do they understand the previous birth? Because, if, especially, the death has happened suddenly, like, the body, suddenly, comes from one country to another, then it gets jet-lagged. By the way, the soul, which is still in the body, some people have the ability of consciousness. And, then, our consciousness, we are doing bhakti, so, in our consciousness, we have to bring God.
So, for that, we do sanskars. Like, the sanskar of marriage, doing it vigorously, is not for show. It is because, the boy and girl, husband and wife, they have this sanskar.
Actually, we have married. We have the responsibility of living. So, in that way, doing bhakti, is not just for show.
I am coming to the temple, I am doing this. We have to bring God in our mind. The more the image of God will come in our mind, the more, the consciousness of God will become natural.
Even if the situation changes, even if we go in such a situation, go in such a body, even if the consciousness of God is not suitable here, still, when trouble comes, then God will come in our mind. And, when we, God, whether He comes in person and blesses us or not, like, He will bless Gajendra, but before that, if the consciousness of God is there, then, that is actually, God's blessing. And, by listening to bhagavatam, we get that blessing.
Does anyone have any question? So, I was telling that, not only should there be justice, but, justice, justice should also be written like this. Then, how can we see that, in the rules of karma, justice is not written like this. Because, in the previous birth, someone has done something, and what he did, we don't know.
In this birth, why is he being punished, we don't know. So, this is the secret of karma. How is it? That, the world, is made in this way, if a person wants to become an atheist, he can become an atheist.
If a person wants to become an atheist, then, to become an atheist, he has been given the facility. How is it? That, to some extent, we can see, that, if, the work I do, I get a reward for it. If I put my hand in fire, then, my hand gets burnt.
If I eat a lot, then, my stomach gets upset. If I, do drugs, then, my body gets upset. So, we, can see, between action and action, in an ordinary way.
So, sometimes, we don't get to see the relationship between action and action. We see it in an ordinary way. If, between action and action, then, when, with good people, some people ask, why is it bad with good people? So, when they are asking this question, there is an assumption in it.
What is the assumption in Hindi? There is an understanding in it, no, not an assumption, there is no assumption in it, actually. There is an understanding in it, that, it should be good with good people, and it should be bad with bad people. So, why is there such an understanding? Why should it be good with good people? Why? I'll speak in English, and I'll say in Hindi.
People often say, that the presence of evil, proves the non-existence of God. But, actually, the presence of the very conception of evil, necessitates the existence of God. It is ordinary, that when we do good, we get good results.
That is why, when something bad happens to a good person, we ask, why is it bad with good people? So, why should it be good with good people? Why does it happen? Who has created the relationship between action and reaction? If this creation, if there is no God, the whole creation, by chance, what is chance? by chance, without any control, it is happening by chance, then, there should be no relation between action and reaction. Do you understand? The very existence of the correlation between action and reaction, points to the existence of God. the relationship between action and reaction, which we see in the most part, we understand that there is definitely a God.
So, if the relationship between action and reaction is not visible, then what is the reason for it? We should look for it. It is not that, here, the relationship between action and reaction is not visible. That is why, I will not believe in God.
Then, why? Why is there a relationship between action and reaction in the rest of the places? So, how is it? Many times, in this creation, the creation has been created in such a way, that whatever we want to see, we will see it, according to our desires, and in the same way, our consciousness will be mixed. So, the atheists, will see that, oh, it is bad with good people. Because of this, there is no God.
The atheists will see that, in reality, generally, it is good with good people, but it is bad with bad people. So, with this, we can see the evil of God. And, if there is a sin, then why is there a sin? There is some other reason for it.
And for that, there is karma. God says, गहना कर्मणोगति So, this creation has been created in such a way, that, yes, if different people want to keep their own beliefs, then, for that, there is convenience. If someone thinks, with an open-minded, calm mind, then, there is God.
So, there is justice. Many times, we see, that justice has been done. We see it.
If a person does wrong, for example, if a person falls from the tenth floor, if a person puts his hand in the fire, then, he gets a response. So, many times, we see this. But, sometimes, when it is not visible, the reason for that is, that, this creation has been created in such a way, that, those who remain in delusion, they remain in delusion.
So, like this, Krishnadas, when he was a Swami, in Chaitanya Chaitanya Amrit, there are some Leelas of God, they say, that, it is Asur Mohan Leela. Why does God do Leela? To fascinate the Asuras. So, like, when God, when he, when he leaves from this place, then, he leaves a body.
So, why does he leave the body? He says, this is Asur Mohan Leela. Because, the Asuras will think, that, this is God, an ordinary person. Because, he has left the body.
And, if we listen to the whole Bhagavatam, then, we will see, that, God, after going to Yamloka, after coming close to Yam, he saved him and brought him. Then, how can he be an ordinary person? How can he be an ordinary person? So, if we see the whole Bhagavatam, then, there is only one thing. So, that is some other reason.
But, if we see the same thing and hold on to it, then, that is because, so that people get attracted. So, the reason, why there is no justice, is because, the people who get attracted to the Asuras, they are given the reason Mano Ridhi. There are two words.
Ridhi is like, consciousness and mind, you know, mana. So, this word comes in the Bhagavad Gita. In chanting, actually the soul, you know, is covered by the mind.
It is locked by the mind. So, as long as the mind is absorbed in so many other things, you cannot hear the soul, you know. Chanting is not touching the chitta, the soul.
It is not touching the soul. It is not bathing. So, this block is there.
It is Gajendra, because, he was put in that condition, he fixed his mind inwards and that is why he was able to remember. Okay. So, here it is told, how the mind was put inwards.
So, the mind was put inwardly, in the consciousness, in the heart, in Bhagavan, it was put. So, our mind cannot come, because it does not touch. So, how did Gajendra's mind touch? So, actually, here, the mind was put inwards.
What does this mean? That, our consciousness, that, that, generally, comes from the mind. The soul is here, the mind is here, the body is here. So, our consciousness, through the mind, which comes in the body, comes out of the body, that, I am saying something to you.
So, if while speaking, I am looking towards you, then what is happening? My consciousness, from my mind, is coming towards you. If some other thought comes in my mind, then what will happen? If I go towards that thought, then I am not looking If you are saying something, I will not listen. Sometimes, this happens.
So, what is it? So, the mind, sometimes, it works like a window. We can see what is outside Sometimes, the mind works like a TV If there is a TV instead of a window, then no one will be able to see what is coming from there. What is seen on TV will be seen.
So, what happens? So, I must have been sitting here, but my mind was working like a TV. So, what happened? I have to do this work in Mumbai. He said this, I said that.
My mind went there. So, what is it? The mind can do different roles. Sometimes, it works like a window.
Sometimes, it works like a TV. And, when there is self-realisation, then the mind works like a mirror. When it works like a mirror, then what happens? We can see ourselves.
So, yatra chaivaatmanatmanam pashyanatmanitushyati So, aatmanatmanam So, it is told in the Samadhi Shlokas that a person becomes conscious inside and then starts seeing himself. So, the mind is working like a mirror. So, mano rudhi What does it mean That our mind is going to different places.
Usually, it goes to external things or imaginary things. But, when we put our mind inside, then what is there in the Rudi? There is Atma in the heart and there is Paramatma in the heart. So, mano rudhi means that we have put our mind in the spiritual level.
So, when that happens, then that person takes the blessings of God. So, in sadhana, we are trying to do this. Mano rudhi.
And, sometimes, there is a situation when a person becomes very anxious something. But, when he does nothing, then he takes the So, Gajendra, by the grace along with the grace of God, he also had incoherence. Because of incoherence, he tried to God because there So, because of his incoherence and because of his previous bhakti, because of both, at that time, his mind was in Ok.
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