Facing Difficulties Accept Commit Transcend Hg Chaitanya Charan Prabhuji

I have suffered because of indulgence, but still, Tatra Tapan, the person forgets its, Gata Smriti, and then, a person keeps, keeps, trying to enjoy, and gets Tapan. Asadya Maitunyam Agaragyahaan. The person ends up, Sorry, I forgot.

Okay. Is the class in Hindi today? Okay. So, this is how we, in reality, even though we experience, that we suffer because of bodily pleasures, still, we forget, and a person, like a mad person, gets stuck in bodily pleasures.

Maitunyam Agaragyahaan. I will tell you more about this later. So, till now, this was a three part seminar.

So, in the first part, we mainly discussed about, how this world is, in this world, when everyone wants, to be free from suffering, but some people think that, I will enjoy more, I will be free, for material desires. The more freedom I get, the more I will be able to enjoy. Some people think that, I am free, from material desires.

So, this is not only in western and Indian, we can say that, even in Karma Kanda, we want to get more convenience, for enjoyment. Then, we saw in yesterday's broadcast, how Karma works. Sometimes a person is doing something, but, he is doing something bad, but, he does not get, any bad result.

Because, his previous Karma is good. So, from previous Karma, to some extent, he gets a buffer. So, what is the worst combination? We saw, that, bad present, bad Karma in the present, and, good Karma in the past.

So, now, at that time, we were observing, that, ok, he is coming and going again and again. Ok, let's get it from here. Does he have support? Interesting.

Make it minimum. Minimum. Ok, fine.

Thank you. Let's see if it stays now. Ok.

Bye. So, in today's approach, especially, how is Karma and Devotion, and, how in reality, when a person, gets a divorce, what happens in that? In that, the, theology, theology means, the study of God, theos is God, theology, in that, there is a question, that comes everywhere, that, why do bad things happen to, good people? So, in these 5-4 countries, a lot of thought has been done on this. This is called the problem of evil.

But what is there in this? In Vedic Shastras, it is understood that the world is full of sorrows. So the question is, why is it bad for good people? This question has an explanation. Yudhishthira Maharaj asks, when we go to the jungle, how did it happen? Why did it happen? But his question is a common human question, but it is not a very common Vedic question.

What is the question in Vedic Shastras? Why is it bad for good people? This is not the question. The main question is, why is the soul bound in the material world? Because even if it is good, it is only for a moment. And if it is bad, then it is bad.

But still, it is not going to be there for a long time. So a more fundamental question is, why is the eternal soul bound in the material world? And then about that, Advaitavad, Dvaitavad, about this, why it happened, there is not much explanation about this. But how to get rid of it, how to attain liberation, there is more explanation on that.

Because the origin, how did the origin begin, here, every philosophy in the world stumbles and falls over there. Every philosophy in the world is a different philosophy. What happened in the beginning? How did it begin? If we ask Big Bang theory, it will say, where did Big Bang come from? Where did the singularity of Big Bang come from? If we ask Advaitavad, if Brahman is everything, then where did Maya come from? If we ask Christians, if Adam and Eve were in the forest, if Eve was in Garden Eden, then why was there such an apple which is forbidden? And if that Eden is such a place where everything is good, then why was there such a thing which can affect the tree? And similarly, some Vaishnav groups say that Jeeva is always here.

So the question arises, if Jeeva is always here, then does God discriminate? If Jeeva has fallen from there, then how did he fall from there? So the question of origin, neither scripturally nor logically, there is a satisfactory answer to this. Now of course, when you use the word satisfactory, it depends on what you mean by satisfactory. Some answer will satisfy me, but will not satisfy you.

Some answer will satisfy someone else, but will not satisfy this person. So if we take some clear scriptural evidence or clear logical evidence, if we take, logic is the thread of logic. So here, this is where we all need some intellectual humility.

What is intellectual humility? We can say it differently, that there is what I know, which I know, what I don't know. These are two categories, but these two categories are not sufficient. What I know, what I don't know, and what I don't know, that I don't know.

I don't even know that I don't know. Now this could actually be in this category. I think I know the answer to this.

But now it turns out that I don't know. What I don't know, I don't know. Now we will see how much we know about ourselves.

Each one of us is to some extent a mystery to ourselves. We say something like this, we do something like this, and when something happens, we remember it as if we have some feelings. Where did this come from? Who is this? A person suddenly changes, he behaves in one way, suddenly he behaves in another way.

So people say, you know, who are you? What have you done to my friend? This is a very different person from whom I knew. Who are you? He is not my friend. He is a different person.

So is there a lot in this world that we don't even know and we don't even know that we don't know. Now I am not saying these are like four distinct categories, but there is one more category, what I know, I can't know. If we accept humility, there are a lot of things that we don't even know.

We are so limited that it is very difficult to know. So that is why traditionally, there are a lot of Vedic texts, there are one lakh lakh verses. If there is a question that our Acharya, our Rishis, if they two things, is a question important, is a question answerable.

If a question is important and it can be answered, then definitely they would answer it. But they would do some analysis about it. So if there is a question on which it is important and it is answerable.

So it can be either unimportant or unanswerable. If someone is asked how many hairs do you have on your head? Who is going to count it? Can you count it? There is a compilation of Prabhupadaji, stupid questions, perfect answers. So people ask stupid questions to Prabhupadaji.

Prabhupadaji asks, Swamiji, how many windows are there in the next room? That was the next question. So Prabhupadaji says, there are some questions which are neither important nor are they answerable. So how many births have we had before this? Who knows this? God knows.

But if our God is inside, are we going to ask those questions? When am I going to be liberated? When can I come to you? Those questions are more meaningful. So what is it? Some questions are like this. They may be answerable, but they may not be important.

There are many questions which we can ask. Curiosity is good. But Prabhupadaji used to say, curiosity should be constructive.

When Prabhupadaji was going with a professor, on the morning walk, he asked, Prabhupadaji said, what is the current scientific knowledge about the soul? He said, can you remove this? Put it down. We don't know anything about the soul through science. What is this? I don't know something about this phone.

I don't know anything about this. Ok. So anyway, Prabhupadaji said, I don't have any scientific knowledge about the soul.

Then there is no scientific knowledge. There is no scientific knowledge. No, no, Swamiji.

Scientific knowledge is of a different category. We think about the soul. We think about the spiritual things.

We think about the material things. We are walking in a park. Now we have two big books, which tell us how grass grows.

Prabhupadaji, that grass was growing without your books. Then Prabhupadaji said, but if God doesn't want us to study grass, then why has God kept grass in us? Prabhupadaji said, my point is that the grass that God has kept, you write big books on it, but you don't even read about it. So, what is it? Knowledge is about what is important.

We can ask many questions. So, there are some questions which are important and answerable. Some questions will be important, but not answerable.

So, what does not answerable mean? Many times, there are questions whose answer will satisfy everyone. So, at such times, they are like a banana peel. What does banana peel mean? You put your foot on it and you will slip.

So, there are many such questions. They are intellectual banana peels. You put your intellect on it and it will slip.

So, that is why in every tradition, in our Shastra, some things are said to be unimportant. What is called Adwaitavadi, is called Unirvachaniya. There is a difference between Unirvachaniya and Unirvachaniya.

But, in every tradition, there are some questions whose answer will not be satisfactory for everyone. So, we learn to accept it and move on. I have explained this question I am satisfied with it.

Somebody else may not be satisfied with it. But, the more important question is that we all have a finite life span. Everyone's life span is limited.

Once, when I was sick, I was sick for several months. The doctor was not able to diagnose it. Later, I did some big tests.

The doctor diagnosed it as P.U.O. What do I know about P.U.O.? I had a lot of medical knowledge. I was sick for a long time. The doctor asked me what is the diagnosis? I did not get the diagnosis.

Then, I saw something written in the report. P.U.O. means Pyroxia of unknown origin. Pyroxia means fever.

I don't know why I had fever. I know it too. I have fever.

I know it too. Sometimes, it happens that doctors are also in the medical field. They do not know why this disease occurred.

Now, this disease has occurred. Now, we should treat it. The two questions why and how are both important in a way.

But, what is important is the why or how questions we can ask about the problem or we can ask about the solution. I have a friend in California. He is a firefighter.

There are many big fires in California. There are many problems. It is a very pleasant atmosphere.

But, sometimes, it is very hot. The fires start. First of all, when there is a fire, we try to get information about the fire.

Is it an arson? Is it a deliberate fire? If it is a deliberate fire, what fuel was used? If it is a natural fire, how did it happen? Is it an electrical spark? Or is it a natural fire? That helps us to decide how to fight the fire. But, sometimes, there is no information. So, when there is no information, what should we do? We have to fight the fire with the information we have.

Suppose, the fire has started. There are civilians living there. We should not let the fire go there.

We should attack it here. There are two things when we want to make sense. Make sense of life or make sense in life.

So, make sense of the fire. Try to understand why the fire started. But, sometimes, we do not understand why the fire started.

Because I do not know why the fire started, I will not do fire fighting. Nobody can say this. Work with the information you have.

So, if we can make sense of life, that is good. But, if we cannot, we need to still make sense in life. We say, Why is it being told here that where does the sorrow come from It is very difficult to know.

When the holy king asks the cow, in the form of a cow and a bull, why are you suffering? What is the reason for your sorrow? So, he tells us, Vaakya Bheda Vimohitaha that there are different elements of knowledge, and I am not able to find which one is right. That is why, in this world, it is very difficult to understand So, religion is a scholar. He is saying that we do not know.

So, why is there sorrow in this world? It is a very broad question. And, there can be different reasons for it. But, what is the exact reason? Here, sir.

Hare Krishna. Here, sir. Is it discharged again? Hare Krishna.

It is not easy to understand this mike. Ok. So, now, this is the topic.

Why did I come here? There is a particular reason. See, there is a characteristic of intelligence that it asks questions. An intelligent person asks questions.

But, what is more important than that is to ask constructive questions. Constructive means to ask questions which will give a positive answer. So, why is there sorrow in this world? When we have to see there are different people.

Everyone has their favourite explanation. We don't know about intellectuals. We know about communism.

We don't know about the intellectuals of Shastras. Some people say that communists say that rich people earn a lot of money but they don't share it. So, income inequality is the reason for all sorrows.

If rich people give money to everyone, everyone will have equal amount of money. Then, all the problems will be solved. Some people say, they have talent but they don't encourage it.

Those people who can change the society, they put so many rules and restrictions and because of that, nothing progresses. So, everyone has their favourite explanations. Why is there a problem in the society? I am just giving two examples.

For example, India lost in the World Cup. India won in 1920. India won in 1920.

India lost in the World Cup. Then, why did India lose in the final? Everyone had their own theories. This batsman didn't play well.

This bowler didn't bowl well. He dropped the ball. He didn't select the ball.

He sent the ball first for batting. We can try to make sense but it is difficult. There are many factors involved and there can be many reasons.

In English, I think I mentioned this earlier. Ekamuliknyay This is an English word. It is in English.

It is called single factor logic. What does single factor logic mean? Whenever something happens, there is only one reason for it. Why did this happen? Because of this.

Many people call Pakistan a failed state. Why is it a failed state? Because its economy is very brittle. It has many internal problems.

Since 1947, not even one government in Pakistan has completed its full term. This is a record in Pakistan's history. But in many places of Pakistan, it is a single factor logic.

All the problems of Pakistan are because of India. India did this. India did that.

So, has India done anything? It is possible. But when we take single factor logic, we blame it. But actually, it is not very constructive.

It is the same in philosophy. Sometimes, philosophy is complex. And to understand the complexity, two things are required.

Intellect and patience. But complexity is simply said. This happened because of this.

So, why is there sorrow in this world? There can be many reasons for this. It is because of karma. It is because of karma.

Jeeva went against God. But the Jeevas who are coming to God, they also have sorrow. Many times, we can all try to come up with explanations.

And we can try to come up with the explanations. But, basically, there has to be a certain level of humility. It is necessary to have humility to understand why exactly this sorrow came here.

It is very difficult to understand. It does not mean that we do not try to understand. We do try to understand with our intellect.

If we see in Bhagavad Gita, I will give two examples of this approach. One is when there is suffering. One was philosophical approach.

And the other is practical approach. Now, when Arjuna is hesitating to fight, then what does Krishna do? Krishna tells Arjuna that, But, in Bhagavad Gita, Krishna does not give any flashback. In movies, there is a flashback.

These two are fighting. They are going to fight. So, before the fight, there is a flashback.

This person grew up this way, that person grew up that way. There was a fight between them. Then nothing happened.

Then this happened. Then this happened. Now, come back to the present.

Now, this fight is taking place. So, Krishna is omnipresent. Krishna says, I know everything.

But Krishna does not give any flashback to Arjuna. That Bheeshma was like this in his previous birth. You were like this in your previous birth.

You did this. Bheeshma did that. Because of this, this situation has come.

You have to deal with it. So, the principle I am talking here is that we can see our Shastras and Acharyas that when the problem of suffering comes, how do they resolve it? When the problem of suffering comes, how do they deal with it? So, Krishna, in a way, does not explain why that situation has come. He does not explain why this situation has come.

You must have seen Gita Sahaab many times. It is written, it happens in people's homes, it happens in shops. Whatever happened, it was good.

Whatever is happening, it is good. Whatever is going to happen, it will also be good. Now, to listen to this, it feels good.

But, in Gita, I have read Gita many times. My friend, he is in ISKCON, he is outside ISKCON, he is a scholar of Gita. I have asked him that he has not been able to spot any Shloka which comes anywhere close to this.

Because, the focus of Gita is not what is happening. The focus of Gita is what has to be done. What was Arjuna's question? What was that question? What is this and why does it happen? That was not Arjuna's question.

What is Arjuna's question? What is Arjuna's question? So, basically, what is it? In our life, there are two things. What happens to us? What happens with us. And the second is, What happens through us? What do we do? So, which is the focus of Gita in our life? Entirely second is the focus.

What happens through us? Whatever has happened with us, has happened. In front of me, there is a fire. There is a fire.

What to do now? Do we have the other mic? You better get that only. We will skip this. I can't blame anyone.

This is my own mic. I suggested her to use it. Many times she told me, when I look down and write, the sound goes from this mic.

So, sometimes she said, it is difficult to hear when it is quiet. Other times she said, it is easier to understand. Because we get a reason but we don't try to understand.

So, anyway. Which mic is on now? It seems like two garlands, one for flowers, one for electronic wires. So, what is happening here, is that, whatever is happening with us, we have to face it now.

That is the basic point of life. Whatever has happened, we have to face it now. How to face it now? Let me give you another example.

After Bhagavad Gita, the war begins. On the 13th day, a very bad incident happens with Arjun. What happens? Abhimanyu dies.

And, how does it happen? That day, from the 11th day itself, the Kauravas have made a plan that they will arrest Yudhishthir. Duryodhana had asked Drona for a promise. I have made you the commander now.

You arrest Yudhishthir. And on the 11th or 12th day, Duryodhana tries for two days, but Arjun comes at the last moment and stops Drona. So, on the 13th day, Arjun makes a plan that a king named Susharma chases Arjun and takes Arjun far away.

And, at the beginning of the day, he makes a wheel. At the beginning of the day, when Arjun is there, it is an ordinary battle. But when Arjun goes far away, he immediately rearranges his structure and makes a wheel.

If Arjun had seen the wheel earlier, he would not have left Arjun there. So, now Arjun has gone far away and the wheel has been made. Now, in the wheel, no one can break it.

Only Abhimanyu goes inside. And when Abhimanyu goes inside, then he stops Jaidrath, who is sent by Pandavas. And Abhimanyu gets stuck.

He fights a lot. He fights so much that Drona says that I cannot see Abhimanyu. Abhimanyu, I can see Arjun.

He fights like Arjun. And in the end, six warriors attack together and kill Abhimanyu. That evening, when Arjun comes back, then the ordinary warriors who come back, to welcome them, there is some celebratory music.

It happens every day. But on this day, when Arjun comes, there is total sombre silence. There is no sound.

And when we come back from outside, we meet people, nod our heads, smile. But on this day, when Arjun comes back, no one is making eye contact with Arjun. Be it a soldier, a warrior, anyone, Arjun starts having doubts.

Today, something very bad has happened. And when Arjun was thinking, what could have happened? Then he suddenly remembers, Arjun was very busy in the war. He remembers, someone screamed.

Somebody had screamed, Kauravas have made Chakravyu. Arjun was so busy in the war, that he did not see anything. He did not think of anything.

Those who were attacking him, he used to warn them, if they have made Chakravyu, then somebody will call me. So, did they really make Chakravyu? If they had made Chakravyu, then who? So, what happened then? Did they accept the relationship? If that situation had come, then Abhimanyu would have stopped them. But Abhimanyu does not know how to come out.

Then, there is a pit in his stomach. Arjun gets very worried. As soon as he reaches his pit, he comes inside.

All the warriors have their own seats. Before coming inside, he sees Yudhishthir. He sees Abhimanyu.

Abhimanyu's seat is empty. And Arjun is not ready to accept what he is seeing. He looks at Yudhishthir again.

He sees that tears are coming from Yudhishthir's eyes. He is very sad. And then Arjun falls down.

And Abhimanyu Abhimanyu starts crying. Then Yudhishthir comes. Yudhishthir tells him what happened.

And slowly, Arjun's sorrow turns into anger. And he turns towards Yudhishthir and Bheem. Are all your weapons just ornaments? None of you could save my son.

Shame on you! When they get angry like this, then Bheem and Yudhishthir's face looks as if someone has stabbed them. They feel very much pain. Then they come to Krishna and Arjun.

They pull Krishna and Arjun in a side hug. They say to Krishna Arjun, Hey Partha, in this world, everyone faces bad things. Be wise, be a fool.

Everyone faces bad things. But the difference between a wise and a fool is that when bad things happen, a fool does such a thing which increases badness and sorrow. And a wise person does such a thing which reduces sorrow.

When you look at your brothers' faces, just like Abhimanyu has hurt you, the same way he has hurt them. Please, do not say such words which will increase their sorrow. So, here, I will give you two examples.

What was the philosophy? Krishna in the Gita. Krishna does not go in the direction of the past. He does not go in the direction of the past.

He did this, he did that. And practically here, Krishna does not tell any story. That, Abhimanyu did this in his previous birth.

He did this, he did that. What was Abhimanyu's karma? Because of that this happened. Now, what has happened, what do we have to do now? We do not have to do this which will increase their sorrow.

So, if we say, seva bhav. Seva bhav can have different meanings. But in Bhagavad Gita it is said, what is their karma? And they say, what is the karma of their devotees? So, Krishna and his devotees, their karma should be well-wisher.

What does it mean? If this situation has come, then how can I face it? When I am in this situation, I cannot do anything about it. I cannot do anything. This situation has come.

I have to accept it. But what do I have to do after that? So, I will talk about three things. Like, how does bhakti empower us? Now, there can be different types of sorrow.

Yudhishthira Maharaj has one sorrow, that the whole kingdom is gone. But Yudhishthira Maharaj and Ram, both have to go to exile. But in a way, the situation of Yudhishthira Maharaj is even worse.

Because, what happens? Ram, without doing anything wrong, goes to exile. But what happens when Yudhishthira goes to exile? What happens when he goes to exile? It is because of his mistake. We say that pure bhakti is God's plan.

That is right. But when he is thinking that I have made a mistake, then what happens? The person who is responsible, as I told you, some bad things happen to us. It is difficult to bear that.

But what is worse than that? If bad things happen through us. If I do some bad things, then to understand that, to accept that, is even more difficult. If someone is irresponsible, he will say, I said this, he said that, that is why I did that.

But the irresponsible person then thinks that I should not have done that. How did I make such a mistake? That is why, the exile of Ram, the exile of Ram, and the exile of Yudhishthir, in a way, in the exile of Yudhishthir, it is more painful. Because in that, there was also guilt.

That I did this, because of me. And it is not only for me, it is for everyone. So this is a bad thing.

But, I will talk about three principles, by which we can face suffering, and how bhakti can help us in these principles. So I will talk about an acronym ACT. A is first of all ACCEPT.

First of all, we have to accept. What has happened, has happened. Why has it happened? Now, when Prabhupada ji was going to America, he was in India, he tried so hard to promote, but he did not get much fame.

He did not get much fame. So now, why did he try so hard? From where he tried to start a legal deal, and the people who supported him, they became against him. Why did this happen? So, the first point is ACCEPT.

Accept that suffering just occurs. Sometimes we can understand why it happened, sometimes we cannot. Why did it happen? So, this is how it is.

As far as possible, we have to try. But many times, people do not accept it. Why did it happen? Why did it happen? If they do not accept it, then a lot of energy comes from there.

Why did it happen? Why did it happen? Ok. That is… Do you know IQ? You can call it IQ. So, what happens is, many people may have a high IQ, but if they keep asking the same question, IQ, why did it happen? Why did it happen? What happens with that? Basically, it makes one feel helpless.

First, one feels helpless, then one feels resentful. Like, there is anger, there is hatred, and both these emotions are not very positive. So, accept that what has happened, has happened.

And why it has happened, we may or may not understand. But after that, once we accept that this has happened, commit. Prabhupada ji… I have seen Prabhupada ji's example.

I will go back to Arjun. But commit to some constructive action. Like, what did I tell Arjun? Sadness comes on everyone.

Abhimanyu's death has already happened. Now, when Prabhupada ji was trying to promote India for more than 40 years, and he was not getting fame. So, Prabhupada ji could have done different analysis.

Maybe Prabhupada ji could have said that, what is this? I am promoting in English. And even now, if it is promoted in English, then more people do not come. In 1965, if it is promoted in English, then how many people will come? So, maybe I should promote in English and in Hindi.

Or, if I go to Bengal, then I will promote in Bengali. There are great people there. I will promote in Bengali.

Prabhupada ji could have thought like this. Prabhupada ji could have thought that, if I talk more about philosophy, then I will start talking about Katha. It was not like this that in 1965, Indian people were atheists.

Religion was enough. But Prabhupada ji was a philosophical spirituality. There were not many takers for that.

So, Prabhupada ji could have thought that, my Guruji had told me that, if no one comes, then I should promote the walls. So, maybe this is my destiny. Wherever I go, if no one comes, then I should promote the walls.

No. Prabhupada ji saw that, here I am not getting the desire to accept. But, according to Prabhupada ji, he thought that, I will go to Pardesh.

I will go there and promote. I will bring Pardesh people to India. Now, if we look at the reality, then this plan seems so far-fetched.

That, first I will go to Pardesh. Prabhupada ji has never been to Pardesh. He will go to Pardesh and promote.

Now, someone will say, you have never been to Pardesh. How will you go to Pardesh? When I say that, India-Pakistan cricket, India-Australia match, India has not been able to win in India. We will go to Australia and defeat them.

You have not been able to do that in India. How will you be able to do that in Pardesh? And then, not only that, you will go there and make them your devotees. So, the courage of the ambition itself is breathtaking.

How great is this desire. But here, I will make a more philosophical point. How is it that Prabhupada ji and Indians are uninterested in philosophical spirituality.

What is this? This is an illusionary phenomenon. And Indians infatuated by the white skin, by the west, by the white skin, by the fair skin. This is also an illusion.

So, what is Prabhupada ji doing? He is making a plan to repel the other illusion from one illusion. That India will be influenced by the people of western countries. What is this? This is also an illusion.

You can say that teach Indians why they are so attracted to western countries. That can also be a solution. But what is it? Prabhupada ji said, the first and the last instruction.

You preach in English, you preach in western countries, you preach all over the world. So, Prabhupada committed himself to a constructive course of action. Is this going to happen? See, in any course, success is not guaranteed.

But, when we try, there is some satisfaction for us. So, now, except suffering, you accept that it is necessary, but commit to a constructive course of action. nimittamatram bhavasau vyasachi Now, you become nimitta.

Bhagwan tells Arjun to become nimitta. But, it is not like, becoming nimitta means, in the war of Mahabharata, Bhagwan is micro-controlling Arjun. So, every arrow that Arjun leaves behind, he says, I will shoot this arrow, I will shoot this arrow, shoot this arrow.

It is not like this. Arjun is his own person, and Arjun is fighting the war. Sometimes, Krishna says, do this, sometimes Arjun says, I am going to do this.

He supports Krishna. So, we need to commit ourselves. Now, when Prabhupada ji goes to America, he tries a lot.

First, he has to come to get a butler's pencil. There, his neighbours, his acquaintances come. But, for them, Swami ji was a curiosity object.

He was not a spiritual teacher. So, he used to say, Swami ji, one selfie, please. So, Prabhupada ji used to take a selfie and leave.

Then, what did Prabhupada ji say? He left from there and went to New York. From New York, he went to Lower East Side. Now, in the whole world, America is the only major country where anybody can have the right to have weapons, proper guns.

And, what else? When Prabhupada ji went to Lower East Side, there, as I told you yesterday, good karma from the past and bad karma in the present. No, it is a deadly combination. So, he said, America has a rule that anybody can have guns and anybody can take drugs.

And, what are drugs and guns? It is a deadly combination. So, America can keep any gun in its There is a rule in America that their belief is that when we are paying tax, we become shareholders in the government. And, the government has to listen to us.

And, if we don't listen to the government, then to overthrow the government, we should have better weapons than the weapons Because, they feel that if the government becomes a criminal, then who will stop the government? Who will stop it? Citizens. So, citizens should have guns. But, in this thought, if the citizens become criminals, then who will stop them? So, anyway, the reason for saying this is that Prabhupada ji came there and said, Swami, I have no place for you.

There are guns and people with drugs there. Shoot anybody. Prabhupada ji's courage was there.

So, he went there. He saw that people are receptive there. So, he went there.

He preached there. And, he didn't get any rest there for some time. But, later, he came to attack Prabhupada ji.

He thought that he would be the first Sunit. And, he came to attack Prabhupada ji. But, after that, Keith Ward, Howard Wheeler, they all came.

So, Prabhupada ji, this door is closed. This door is open. Let's try there.

Let's try here. Prabhupada ji was trying. And, the last point is Transcend.

Transcend duality. Duality, for us, we say that duality is happiness and unhappiness. But, especially, it is happiness and unhappiness.

But, my realisation is that the duality which influences us the most is comparing mentality. If I don't get happiness, I feel bad. But, if I don't get happiness and someone else gets happiness, I feel very bad.

We all can be happy. But, the problem is we want to be happier than others. So, Transcend comparing mentality by absorption in Krishna.

So, mayy evam anadhatsva mayy buddhum nivesaya nivsasyasi mayy evam means that the different shlokas, like in Tasmat, Sarveshu, Kaleshu, what does Bhagwan say in that? You do it this way, and you will come to me in the future. But, here, in the 12th and 8th, if you do it this way, mayy evam anadhatsva mayy buddhum nivesaya nivasyasi mayy evam you are already residing in me. You are already with me.

So, now, we are serving in bhakti also. We are trying. But, this does not mean that we will get happiness in everything.

Even if we are serving from outside, we are doing yajna from inside, we are doing yajna from anarthas, we will get happiness there. We cannot have guarantee. But, whatever is happening, we can still try to absorb ourselves in Krishna.

So, now, Prabhupada ji's greatness in one way is that in the last 10-11 years, he got so much happiness that 108 temples were built, 70 were written. And that is definitely Prabhupada's greatness. But, recently, when I was reading this, it struck me and when I read it, it brought me to tears.

First of all, I have to say that, out of all the temples, Prabhupada ji tried the most for one temple. Which temple? Juhu temple. And, Prabhupada ji had built a temple for it.

And, that temple was very close to inauguration. Prabhupada ji passed away in November in 1977. And, in January, the temple was inaugurated.

In January and February, basically. So, it was two months. Prabhupada ji could have told Krishna, Krishna, I have served you.

Let me see the garden of the temple. Then, I will come to you. Then, I will go.

And, on the last day, many people asked Prabhupada ji, we have a record, many people asked Prabhupada ji, Swamiji, do you have any last wish? Prabhupada ji replied, I have no wish. So, this is so amazing, that if we do a project, we invest a lot in it. And, now, the wish is going to be fulfilled.

But, at that time, if we cannot be there, then it is sad, in a way. But, Prabhupada ji, his primary connection was with Krishna. I was telling you, when we are in this world, then we, we have a connection and we have a contribution here.

So, whatever is happening with us, whatever is happening, we have to accept it. Whatever happens. Then, after that, we commit.

Commit to some constructive course of action. And, the last one is, T is Transcend. That, the connection we have with God, in that, we have to absorb.

So, Prabhupada ji's, in a way, his architectural contribution was, the temple which he built, that could not be completed. This can be said very poorly, that it could not be completed. Prabhupada ji, through his disciples, completed it.

That is a more complete vision. But, still, Prabhupada ji himself could not see it. But, Prabhupada was not attached.

That, if Krishna's wish is there, then it will happen. And, I will be able to see it. If Krishna's wish is not there, then I will not be able to see it.

But, this temple is not my temple. It is Krishna's temple. This movement is not my movement.

It is Krishna's movement. In Krishna's service, I, Prabhupada was very important. He is our founder Acharya.

He is a pre-eminent Acharya. But, Prabhupada ji had full authority. If I am not there, then other people will do it.

So, sometimes, when something is not happening in our life, what is the meaning of panchayat? That we make some plan. We have some vices from inside. We have to fight with it.

We have some problems from outside. We have to fight with them. So, surely, we can make some plan.

We can do something. I will do this, I will do that. But, it is important that we hold our plans lightly.

And we hold our Lord tightly. Hold our plans lightly. Hold our Lord tightly.

Many times, what we do is, we hold our plans tightly. And, God, why is this plan not getting completed? Let's leave God. Hold our Lord lightly.

When Arjun is saying, करिशे बच्चिनं दव What are we doing? I am fighting not because I am a Kshatriya and I want to fight. I am fighting because this is your plan. So, he is holding Krishna firmly.

And the one who will face challenges in this war, he will face them. वही आसक्तमनहम् Our mind is to make attachment with God. So, I will summarise.

Okay. I talked about three main points today. हम इच्छच कर रहे थे इश्योग के आधार पर कि किस तरह से जब हम इस बहुते जगत में फसे हुए हैं, तो हमें intellectual humility चाहिए.

बुद्धी का लक्षिय है कि हम सवाल पूछते हैं. पर हम सवाल पूछते हैं तो क्या है? Which questions are important and answerable. कई सवाल हो सकते हैं जिनका चवाप नहीं हो सकता है शायद.

हम देखा चिवो फोर क्वाडरंट देखें. तो ask the questions that matter and questions that are answerable. तो जब इस तरह से हम देखते हैं तो उस से क्या होता है? हम देखा कि जब इस जगत में दुख आता ही है, तो अभी दुख क्यों आता है? Make sense of suffering or make sense in suffering.

अभी कोई फायर लग गया कहीं पे, आग लग गया है तो, forest fire लग गया है तो, क्यों हुआ है समझने का प्रयास करो, पर क्यों नहीं समझ पाए तो, तो कैसे रोखना है, उस पे फोकस करो. So, both questions are important. Why in terms of the cause, and how in terms of the solution.

तो अभी दोनों सवाल है, महत्वपूर्ण है, पर how जो है, वो और महत्वपूर्ण है. और इसके लिए हम देखा कैसे, दोनों, कृष्णा गीता में, और कृष्णा आर्जुन के साथ, अभी मन्यों के मित्व के बाद में. कैसे वो, फोकस किस पे होता है, कि अभी त्या करना है, जो हुआ है, कुछ कोई एसोटरीक फ्लेशबैक, कृष्णा आर्जुन को नहीं देते है, और हाँ के जवाब में, है ने तीन पॉइंट देखे, तीन was what? एक्सेप्ट, कि एक्सेप्ट की सफरिंग आएगा, और वो exactly क्यूं आरा है, यह समझना कभी कभी मिश्किल होता है, कभी कभी हम समझ नहीं पाते हैं, कि कभी कभी, हमारे साथ बुरे चीज़े होती है, कभी कभी हमारे दबारा भी बुरे चीज़े होती है, और हम जहां तक होते हैं, समझने का ज़रूर प्रयास करना चाहिए, ऐसे नहीं कि कुछ समझ नहीं सकते, पर एक्सेप्ट, क्या सफरिंग होता है, और cause can be unknowable, और हम ज़रूर प्रयास करना चाहिए, unknowable कहते हैं, unsure, क्यों हुआ है यह, पर क्या है, commit to a constructing course of action, constructive action, प्रोपाजी, भारत ने उनका प्रचार यह सकते है, क्यों नहीं हुआ, किसे किर्षन के योजना थी, पर प्रोपाजी ने क्या दिखा, तो प्रोपाजी ने सुचा, कि हाँ, क्या है, भारत पास्चे दिखो से, बहुत infatuated है, तो श्रिण प्रोपाज, decision to go to America, तो जो है था, हम यहां पर देख रहे थे, किस तरह से हमें, कुछ न कुछ सकारात्मक कारे करना ज़रूरी है, यह क्यों हो रहा है, क्यों हो रहा है, यह बोलके कुछ फायदा नहीं होता है, और जो सकारात्मक कारे कर भी रहे हैं हम, तो तभी भी हमें, it is transcend by absorption, केवल हम, केवल हम यह solution में दूंड रहा हूं, दूंड रहा हूं, पर हम कितना भी अच्छे intentions का करें, शायद साब plans काम नहीं करेंगे, तो प्रभुपाजी कृष्ण में absorb थे, इसलिए, बले प्रभुपाजी जुहू के inauguration में देख नहीं पाए, विक्तियत रूप में, manifest form में, unmanifest form में जरूर थे वो, पर उससे प्रभुपाजी विचलिप नहीं हुए, तो हमारे जीवन में, जो हुआ है, जो हो रहा है, उससे स्विकार करना है, हम उसके साथ कुछ cultivate, commit करना है, और जो भगवान से transcend करके हमें एक आग्रा रहना है, बहुत भधनिवाद, हरे कृष्णा.

Are there any questions or comments? Yes, give me your mic. Hi Krishna, Pooji. Pooji, my question is about the mind.

About what? About the mind. So, we hear so many philosophies, we hear a lot of content, but we have so much information, but when we are not able to act on that information, then the gap between information and action becomes broader. तो उसके वज़े से जो चिंदा होती है नहीं, वो थोड़ा सा restless बना देती हैं कुछ.

And mind, जो कृष्णा consciousness philosophy है, उसको मतलब अलग तरीके से वो करता है, मतलब backfire करता है. जैसे एक example लेता हूँ गुरुजी में, मतलब पहली साह करता है बात में, जैसे we know that we should have that Kṛṣṇa consciousness in a sandwich form. तो मेरे सुभे अगर 10 round हो गए, तो फिर mind बोलता है कि अभी पढ़ते हैं, और बाकी के 6 round बाद में करेंगे सामको.

मतलब ऐसा बोलता है कि सांड़विश प्रोग्राम बनाना है, तो इस तरीके से उसको बहुत सर एक्जांपल से प्रोग्राम बनाना है, लेकिन सामको उसको प्रोग्राम बनाना है, तो उसको अभी, तो अच्छा प्रोग्राम बनाना है, हमने समझना है कि हमें हमारे मन के साथ रहना है, तो एक मेटाफर मन के लिए यह एनिमी है, पर अगर यह चाइल है, यह चाइल है कि यह प्रोग्राम बनाना है, पर यह एक प्रोग्राम बनाना है, यह नादान है, पर यह चालाक भी है, तो अगर चोड़े बच्चे होते हैं न, वड़े चालाक होते हैं, क्या चीज़, अगर मां को पूछोगा, तो मां नहीं बोलने वाली, पर यह भी पिताजी को पूछोगा, पिताजी हाँ बोल देगे, पिताजी बोलेगे, मैंने इसको बताया है, तो बच्चें चालाक होते हैं, किसे, देशा मैं लोगा, किसे मैंने अगर मां को पूछोगा, तो मां नहीं बोलने वाली, किसे मैंने अगर मां को पूछोगा, तो क्या होता है, तो तभी माता-फिता बोलते हैं, हजार अपड़तिये से वो प्रसाथ हैं, पर इतने नहीं है, टिपिकली कोई चार-पाच होते हैं, आट-डस होते हैं, तो हम अपने अपड़तिये से लोड़ने करने के लिए, और प्रिपेर आन्सर्स इन एड़वांस, फिलोसुफ जाते हैं, कि उस समय वो याद नहीं आएगे, और वो एकस्पेक भी करना, कि उस समय याद आएगा, वो थोड़ा यादा ओवर-एकस्पेक कर रहे हैं, अपने आर्हनर-वोल से, कि जब मन पौर्फुल हो जाता है, तभी वो इंटिलिजन्स यादा काम नहीं करता है, तो इसलिए उस समय, हमारा इंटिलिजन्स का जितना, कम काम कराना पड़े हैं, उतना अच्छा है, मतलब क्या है, कि अगर भारत-पाकिस्तान के बॉर्डर पर, कोई युद्ध चल रहा है, और वहाँ पे, अचाना कोई पाकिस्तान से आतना आता है, तो वह भारत-पाकिस्तान को पकड़ लेता है, नहीं, गन साथ में रख बाजी, आप बॉर्डर पर होतो, वैसे ही क्या है, कि हमारे बुद्धी में, बैकग्राउन पर बहुत कुछ याद होता है, पता होता है, पर उससे में याद नहीं आता है, तो अभी, ammunition stock में तो बहुत सा ammunition होगा, सारा ammunition जो होता है, सारे शस्त्र वगेरे होते, वो लेके युद्धा है, जो soldier युद्ध नहीं कर सकता, हर जगपे वो tank तो लेके नहीं जाएगा, हर जगपे वो machine gun लेके नहीं जाएगा, पर कुछ weapons तो साथ में होने जाएगा हमेशा, तो इस तरसे क्या है, कि जो typical attack हम देखते है, उसको प्रतिकार करने के लिए, we should write down points, अगर मैं आ रहे था, मैं बोलता हूँ, अभी नहीं जब नहीं हो रहा है, शाम को जब कर लूँगा, तो ठील, क्या ये सही है, अभी कुछ हो सकता है, कि कभी आपका बहुत important exam है, आपका बहुत tension है, और फिर अभी जब कर दो, जब में बहुत लग रहा है, आप पढ़ाएगी के लिए नहीं हो पा रही है, sometimes emergency will be there, but write down, the typical, मन जो कारण बोलता है, तो उसके counter लिखो आप, और keep those three points, in response to the typical arguments, थोड़ा time लगता है उसको, but this how we apply the philosophy, so that it is available for us, तो that way we can deal with this, so write down, the typical argument the mind makes, mean five arguments, and write down the typical responses, that you can give, right now, when your intelligence is working, जब बुद्धिया का काम कर रहा है, और फिर वो शायद फ़ोन में रखो, किसी दायरी में रखो, और तभी उसके अदमें पढ़ो, और तभी क्या होगा, तो उससे we will be a little more, ready, और तग़ार रहे हैं, समना करने के लिए, Can you come back to you, if you don't mind, Thank you so much, अपने बहुत अच्छा explain किया, Arjun वाले एक जमपर मुझे बहुत अच्छा लगा, कि एक बार भगवान ने बोल दिया, अभी बार बार वो पूछ नहीं रहा, कि अभी यहां, बार बार यहां, बार बार हो, यहां बार हो, तो प्रो जी, हमारे केस में क्या होता है, कि जैसे हमें सीनियर को एक गाईव करते हैं, ऐसा ऐसा करना है, और हम फिल्ड में चले जाते हैं, फिर जो भी हमारा वर्थ है, उसमें चले जाते हैं, तो उससे में हमें यार नहीं रहे है, पता कि एकशों में किसलिये बोले थे प्रो जी, हमारे सीनियर, It's not that, यह आसान नहीं है इतना, पर बेस्ट है कि, try to have as much communication as possible, क्या होता है कि, जब बताते हैं कि, three levels of service होते हैं, कनिष्ट, मध्यम, उत्तम, जो कनिष्ट होते हैं, जो बताया होई है, वो भी नहीं करते हैं, जो मध्यम होता है, जो उत्तम होते हैं, जो बताया होई है, वो करते हैं, पर बताया होई है, उसका उद्दीश क्या है, वो समझते हैं, और वो उद्दीश कोई पुरा करते हैं, एक प्रवापाज़ी को, गुरु ने बताया था कि, आप पास्चार विश्व में जाएं के प्रचार करो। प्रवापाज़ी 1970 तक करते हैं वो, तो 1970 के बाद में, प्रवापाज़ी मुस्ली इंडिया में रहते हैं, तो अपने एक लेक्शर है, प्रवापाजी यहों कहते कि, मेरे गुरु माराज चाहते थे कि, मैं पास्चार विश्व में प्रचार करो। मैंने वो किया है। मेरी इच्छा है कि, भारत में प्रचार करो। अब आप मुझे बदद करो, जैसे मैंने गुरु माराज को सेवा की थी। तो क्या यह प्रवापाजी यह इच्छा है, एंडिपेंडियन इच्छा है। नहीं, प्रवापाजी सारे विश्व में प्रचार करते हैं, और देखते हैं, कि हाँपे समंदिल बनाया गया, वहाँपे समंदिल बनाया अच्छा है। प्रवापाजी सारे भक्तों के में एक फाउंडेशन होना चाहिए, जहाँपे उनको इंस्पिनेशन मिलेगा, जहाँपे उनको कंसॉलिडेशन होगा, वह भारत में ही होगा। इसलिए प्रवापाजी भारत में एनरजी कॉंस्ट्रेंट करते हैं। तो भक्तों सारे को का यह उद्देश नहीं था, कि सिर्फ जाओ, पर्देशन के प्रचार करो, यहाँपे एक लिक्शार देखे आओ, यहाँपे एक लिकशार देखे आओ। हमें एक विश्व यापी अंधोलन बनाना है। तो इसलिए, प्रभबाजी को प्रचार करते है, मैं शिश्य हूँ पासे थी, वो प्रचार करते रहे, पर मैं, प्रभबाजी को ट्रावल करते थे, पर पहुँँ मैं बेस इंजियान बना लिया था। तो क्या है, जितना हम, हमारे जो अथौरिटी है, उनको समझ सकते है, तो उससे क्या है, उनका उद्देश क्या है, हम समझने का प्रयास करेंगे। और फिर थी क्या है, अगर पैसी पर इसलिए आती है, जब हमें कुछ decision लेना होता है, तो ऐसे हो सकता है कि हम कुछ decision अच्छे तो से लेंगे। So try to hear from them, try to communicate with them, try to understand them. और कभी जब गलती हो सकती है, पर धीले-धीले, अगर हम basically मध्यम के स्तर्फे में कारे करते रहेगे, तो जो बताया है, वो करते रहेगे, तो seniors का भी हम पे trust और बड़ेगा, और फिर वो और हमको समय देगे, और स्पश्टी करन देगे, और फिर हम भी उनका जो mood है, उनका जो mission है, वो अच्छे समझ पाएगे, और फिर हम उत्तम के सरपे आ सकते हैं। प्रदियों की, अकसर क्या होता है, कि जैसे senior को चो बोलते हैं, तो हमारे mind को, हमें जो बोड़ी को जो अच्छा लगता है, वो ही होई करते हैं, पांकी थोड़ते रहते हैं, तो उस के इसमें क्या कर सकते हैं? कैसे है कि इसमें तो, इस स्वभाविक ही है एक तरह से, क्या है कि हमें बहुत कुछ बता जाता है, कुछ हमें शायद अच्छा नहीं लगता है, कुछ हमें लगता है कि समभाव नहीं है मेरे लिए, तो फिर ऐसे थोड़ा अगर मिलकिषन अच्छा होगा, तो हम बता सकते है कि, यह मुझे लगता नहीं है, मुझे प्राक्टिक में कर पाँगा यह, शायद बलके जरूर थी, तुमको करना ही पड़ेगा, यह मुझे बहुत मतपन है, तो फिर हम प्रयास कर सकते हैं, भी कैसे धुरू महाराज, जो बालक होते हैं अभी धुरू, वो नार्मूल से मिलते है, नार्मूल से बोलते है, तुमको अपमान हो गया है तुमारा, छोटी सी बाल तुम बच्चे हो, घर चले जाओ, तुम अगर प्रगतिक शील हो, तो तुम अपमान को बुरा नहीं मानोगे, चले जाओ घर पे, तो उससे का जवाब लेते है, धुरू कहते है, कि आप से बोल रहे हैं, सत्य है, पर यह मेरे लिए, मेरे खिन्ता के परे है, मैं यह नहीं कर सकता, और नारगों की बात को सुखार करते हैं, ठीक है, तुम यह नहीं कर सकते हैं, तो तुम यह करो, तो इसलिए, we will all select, यह सवभाविक ही है, हमको बहुत से आदिश मिलते हैं, हम कुछ उसको प्रयारेटी देते हैं, कुछ प्रयारेटी नहीं देते हैं, पर यह सवभाविक ही है, पर अगर हमारे जो authorities हैं, अगर हमारे जो guides हैं, वो किसी चीज़ में बहुत जोर दे रहे हैं, और हम वो करते ही नहीं बिलकुल, तो फिर वो सही नहीं है, हम करने का प्रयास करते हैं, और वो अगर एसस्वी नहीं होता है, तो फिर हमको पता सकते हैं, मैंने यह किया पर यह नहीं हो पाया, उसके बाद मैंने यह भी कर दिया, so try to have communication, तर क्योंस पूछ सकते हैं, रिपोर दे सकते हैं, और नाम सेलेक करना यह बुरी बात नहीं है, पर if that selection is disregarding or neglecting or rejecting something which they have emphasised, तो वो प्रबलम है, इसलिए मुझे प्रवाभाजी के साथ बताया थे कि, प्रवाभाजी की ग्रंथ है, it's like a treasure mine, जैसे जगह होती है, यहाँ पर बहुत से सोना है, जेवर, जुवल्स है, जो जमीन में गड़े हुए, तो उसमें से कोई भी हम एक instruction उठा सकते है, और अगर वो हमारे जीवन में उठा लेगे, तो फिर हम हमारा जीवन बना सकते है, पर अभी शायद हम कुछ भी कर सकते हैं, उनमें आने एक सेवाय है, पर अगर हमारे जी वाईट से, हमसे अपेक्षा करें, यह सेवा करें, तो फिर वो करने का प्रयास तो करना चाहिए, और रिपोर्ट करना चाहिए उसके बाद. Thank you.

Yes, Smriti ji, behind. जी आध्यत्मिक जगत से कैसे पतन हुआ, यह क्लियर नहीं है, यह आध्यत्मिक जगत से पतन हुआ, यही क्लियर नहीं है, जिए वो जैसे, यह जो सवाल हम देख रहे थे. क्या क्लियर नहीं है, यह भी क्लियर नहीं है.

Next question. Just don't get into it, it's a, there are, hmm, क्या कहाते हैं उसको कैसे, जब, Christianity 14th, 15th century में स्प्लिट हो गई थे, क्रिश्ट्यानी, काथिलिक्स, अभी प्रोटेस्टन दोनों हैं, तभी क्या होई था, जो काथिलिक्स थे, बड़ी-बड़ी स्कॉलरस थे, वो तभी डिबेट कर रहे थे, पासो पेजस के, पासो पेजस के, लगब पासो बुक्स लिखे हैं वोनों ने, उस समय, कि, जो, स्वर्ग में एंजिल्स होते हैं, वो एंजिल्स, अगर एक, पिन है, एक पिन के ऊपर, कितने एंजिल्स, एक साथ डान्स कर सकते हैं, यह, यह एक बहुत बड़ा philosophical question हो गया था, एक तो, हेवन है, हेवन में एंजिल्स है, उस पे पिन है, उस पे पिन के डान्स करे के जुरोध क्या है, मैं नहीं पड़ता हूँ, क्रिश्ट्यानेटी परसे, बहुत बुद्धिवान, समाज में अभी इतने सारे समस्या है, कि, बड़े-बड़े, बहुत से समस्या है, लोग आत्महत्या कर रहे हैं, लोग व्यस्नों में फस रहे हैं, धार्मिक स्थरपे संकिर्णवाद है, उस से अत्याचार हो रहा है, लेफ्टिस्ट लोग हैं, पूरा एको-सिस्टें है, उनका क्रियेट करके, पूरा इंफ़र्मेशन को दबा रहे है, अंटि-वेदिक नेरेटिंग्स है इतने सारे, तो इतने सारे बैटल्स हैं, जो हमें, हमें अपने बैटल्स के लिए करता हैं, बहुत से समस्या है, जिसमें हम, इतने सारे लेते हैं, जिसमें हम, अभी किसे हाँ बिमारी कैसे हुई है, ये शायब पता नहीं चलेगा, पर क्या उसका मतलब दवाई से ठीक नहीं हो सकते, दे टू आर रिलेटेड, बड़ देरे मैनी-मैनी केसे, जो क्या होते है, किसे बिमारी होती है, दवाई लेते हैं, वक्ति ठीक हो जाता है, पर बिमारी क्या होती है, अगर medical files में देखते हैं, तो बिमारी क्या थी, वो guess करते हैं कई बार, तो I don't think the two are necessarily related, कई बार कोई अगनी लग गई है, तो अगनी को बुचा दिया हमने, और वो बाद में थोड़ा reconnaissance करते हैं, क्यूं है अगनी, पर कई बार से होता है, कि we couldn't find out the cause, तो basically, we should see that, even in this world, forgive the other world, in this world itself, इस जगत में भी, अगर हम कृष्ण भावना के principal का जी रहे हैं, तो actually our life is much better, और, we'll be more, not just peaceful, we'll be more purposeful, मारा जीना अर्थपूर्ण होगा, तो फिर वो, अगर इस जगत में ही, अगर कृष्ण भावना से हमारे जीन के quality और बढ़ रही है, तो वही आगे क्यों नहीं continue होगा, वही अगर, अगर हम शास्त्र बढ़ते हैं, यह स्पश्ट होता है, कि भगवान चाहते हैं हम बक्ति करें, भगवान सब जीनों के ही चिंतक है, तो कृष्णा has no reason to keep us away from Him, if we want to be with Him, अगर हम कृष्णा को दिखाते हैं, कि हम उनके साथ आ जाते हैं, तो कृष्णा को हमें दूर रखने का कुई कारण नहीं है, तो इसलिए, I think, बल्देविद्या वुश्वन गोविंदभाश्य के एक सक्षिण में चार कारण देते हैं वो, कि how can we be sure, that we will not, हम भगवान के पाँच जाएगे, तो वापस मंधन में कैसे नहीं फचेगे, तो एक कारण थे, शास्त्रों का अशूरन्स हैं, कई जगह में भगवान बतते हैं, यद गत्वान अनिवर्धन थे, तो scriptural assurance is one thing, second thing वो बोलते है, कि, जो है हमारा personal experience है, कि हमने अनुभोग किया है, कि किर्षनु भावना के बिना कैसे जीवन होता है, कि किर्षनु भावना के लिए जीवन कैसे होता है, भगवान वो एक तरह में बतते है, आत्मो पमिये सर्वत्र समंपश्यतियो अर्चुना, so scriptural testimony, our personal experience, third वो कहते है, आचार्यों के अश्योरन्स हैं, भगवान का शास्तुन अश्योरन्स है, तीसरा है, आचार्यों का अश्योरन्स, और छोथा है, वो बेसिक, it is the principle of love, अगर भगवान प्रेंट करते है, और कोई बच्चा, कोई बच्चा आता, बच्चा माता पिता से दिखट गया है, बच्चा अपनी माता पिता के वास आपं आजाता है, तो माता पिता क्यों नहीं स्विकार करें, शायद कोई माता पिता यहाँ पर है, इस जगत में, narrow-minded people स्विकार नहीं करेंगे, पर भगवान ऐसे नहीं है, it's a basic principle of love, तो I found that those are the four reasons, are quite persuasive, माता जी भीचा एक सबाल था, मेरा focus इसमें वो fall पे नहीं था, मेरा focus इसमें था कि, in all situations, कौन सा question constructing है, अभी प्रवुपाजी, प्रवुपाजी नहीं था, खुद देखा, कि गोर्या मत कैसे, क्या हो गया उसका, and अभी प्रवुपाजी, प्रवुपाजी could have obsessed on that, मेरे गुरुदी तो मिझे ज़्यादा शुद्ध है, उन्होंने आंधुलन बनाया, उनका आंधुलन तूट गया, तो मेरा आंधुलन बनाओंगा, वो भी तूट जाएगा, क्या फाइद है उसका भी आंधुलन बनाने का? That is not a constructive way of functioning. प्रवुपाजी देखा, कि वहां पे, प्रवुपाजी ने अपना analysis किया, प्रवुपाजी देखी, मेरे गुरुदी ने बताया था, कि आप एक organisation बनाओंगा, एक successor नहीं होगा, एक proper organisation बनाओंगा, और आप सब co-operatively काम करो, तो प्रवुपाजी ने वो जो सीखा, वो खुद implement किया, और 1970s में उन्हें GBC बना दिया, तो मेरे point यह है, कि if we keep asking the questions that are not constructive, तो we waste our time, तो बक्तिन और ठाकर, जब गोड़िया वैश्णों के बाद पढ़ना चाहते थे, तब उनको चेतन चरतामुद नहीं मिल रहा था, यह बोल सकते थे, अगर यह इतना महतुपूर्ण गंत है, तो इसको किस ने संभाल के कुछ नहीं रखा है, और यह मिल नहीं रहा है, किस ने संभाल के कुछ नहीं रखा है, इसका मतलब महतुपूर्ण गंत होगा ही नहीं, तो क्यों दूनने का प्रयास करना है, पर नहीं, वैश्णों के बाद बताये, कि महतुपूर्ण गंत है, मैं दूनुगा, क्यों गुन गया था, चेतने भागवत था, कि चेतने भागवत जो था ना इतना फिलॉसाफिकल नहीं है, तो लोगों में उसको प्रिजर्व करते रखा था, पर चेतने चेतना में काफी फिलॉसाफिकल है, तो इसलिए ज़्यारा प्रिजर्व नहीं हुआ था वो, उनको मिला, उनको बहुत प्रिजर्व करता है, तो हर परिस्थिति में, अनेक सबाल हमारे मनने आ सकते हैं, तो क्यों परिजर्व करता है, 7th Canto के एक परपूर्ण प्रिजर्व पाजी गएते है कि, जीवें बहुत समस्या है हो सकती है, यह समस्या का हल करना है, वो समस्या का हल कैसे करना है, वो समस्या का हल कैसे करना है, वो समस्या का हल कैसे करना है, वो समस्या का हल कैसे करना है, वो, जो भी युद्ध जितना होता है, देशान पाकिस्तान यूज़्ञाप के सहों में एक शीर आपने to जो भी जिना होता है, जो भी जिना होता है, तो युध्ध भी सबज़ंंग करना है, तो कम काफ़ा कर लका है, We attacked and we reached Islamabad.

We conquered Karachi and then we reached Islamabad. Pakistan is more vulnerable than India because India's capital is very deep. It is very difficult for Pakistan to reach Delhi.

But it is very easy for India to reach Karachi and Islamabad. So when we attacked there and when they won the war, Pakistan surrendered. So which battle we should be fighting? Understanding this is the sign of intelligence.

Otherwise we keep fighting battles that are not very worthwhile and then we lose the battle which we could have won. Okay? Yes, ma'am. Hare Krishna.

Thank you for the class. My question was on ACT. When we want to accept but we want to commit to a constructive action.

But which action is constructive? Hare Krishna. So which action is constructive, how can we understand that? Because the problem has happened through us. So we are trying to know so we don't do that mistake again.

And in that we are trapped between acceptance and commitment. And nothing is constructive. So how do we know that the action we want to take is constructive? And we don't re-commit whatever mistakes happen through us.

Maybe the acoustics of this hall is bad. Or maybe the acoustics of that hall is not compatible with this sound system. Thirdly, maybe there are spikes in the power supply.

Fourthly, many things can happen. But one more big thing can happen. I said, maybe it is God's wish that I don't give classes.

So which one is right now? Now we are using our intellect to see what is workable. Like Prabhupadaji said, maybe it is God's wish that I stay in Vrindavan and write a book. Maybe someone will read the book in the next video.

Prabhupadaji didn't think like that. So Prabhupadaji said, what can I do? So in life, there is no guarantee. Whatever we have diagnosed, whatever we have understood is true.

That's why we have senior devotees we can consult. We read scriptures. But even after that we have to decide.

And we can have some parameters. How does it happen? At the level of my intellect, I will explain. This may not be the only.

I said, one fundamental truth is wrong. Not necessarily. Generally it tends to be wrong.

So there can be many reasons for everything. So which reason is important? Or which reason can I do something about? That we have to decide at the level of our intellect by consulting senior devotees. And then on that basis, we decide.

I will do this. And they can try. We can decide a finite amount of time.

3 months, 6 months, 1 year. I will try. If it doesn't happen, then let me decide.

I will try something else. So if we see the life of Bhaktivinoda Thakur, he tried various things. He was successful in many things.

But sometimes he was in Puri. Sometimes he was a postman in Naurangabad. Sometimes he was a postman in Bengal.

Wherever he was a postman, he was working in a different government. So there he used to take different projects. And somewhere successful, somewhere not.

In some, he got a lot of success. His fame increased. In some, he had some problems.

His son Bhaktivinoda Thakur spoke strongly against some Babaji. And then all his followers came against Bhaktivinoda Thakur. And Bhaktivinoda Thakur was in the government.

So what happened? The whole government and religion started arguing. Prabhupadaji told Bhaktivinoda Thakur to leave from here and go to Mayapur for some time. And now, he had to try different things.

To see what works. So in some ways, by using our intellect, we decide what to do. And we can keep some parameters.

That I did this and I did that. So is it true or not? If it is not true, then there is no need to do it. Bhaktivinoda Thakur wrote a book.

What was his name? Krishnasamhita. And he wrote a book to explain to scientific rational people. But that book created a lot of controversy.

How did you say like this? How did you say like this? So he tried to explain. But later he saw that people were not understanding. People were not appreciating the book he wrote.

The traditionalists were praising him. And in his biography he writes, No one understood the purpose of this book. It created a lot of controversy.

For whom did he write this book? So he decided, There is no use of this book. He didn't write books like that afterwards. So, The extent to which our intellect works, The extent to which we can purify by doing bhakti, The extent to which we can take guidance from the group of devotees, We have to decide after that.

Sometimes some things work, sometimes some things don't work. Then we move on. So acceptance and commitment, It's not that if you accept one thing, you have to accept it for the rest of your life.

You could decide. I am doing service here, but I am not getting support here. This is happening, that is happening.

So should I do service here? I am doing service in this department for 6 months, 1 year. Let's see how it goes. If there is still a lot of opposition, Then okay, we accept that this is what is happening.

When Pandavas were attacked for the first time, Bheem was poisoned. Bheem was very angry. He said, I will go right now and scold Duryodhana.

I will tell everyone. Rishi said, don't do that. We have just come into this family.

We don't want to break the family. We don't know who will support whom. If we will accuse Duryodhana, Who will support Bheem? Will Bheeshma support him? He said, what will happen to him? He said, we will not be alert.

We will not do anything about this. So that was the course he took. But what happened to him? He said, he is getting dizzy.

We will keep a low profile so that his dizziness does not increase. His dizziness kept increasing. What did he do the second time? When he tried to burn him, He survived.

But he did not go to the kingdom of Kauravas immediately. He said, they have made such a big conspiracy. So, their support will be enough for him.

He said, we will not go there immediately. So, he left from there. He went away from there and stayed away.

Until he became strong. He got married to Draupadi and became strong. So basically, whenever there are problems, we can tolerate, we can mitigate, or we can emigrate.

Tolerate means, stay in that situation and bear it. Why should we bear it? Because we can do something positive there. Every situation has some or the other problem.

So, bear it. For example, the first time, when Bheem was poisoned, then the Pandavas emigrated to Kauravas. When it happened in the house of Lakh, then they emigrated from there.

They were called back there, and then they were given a kingdom. They gave a forest away from Hastinapur. The Pandavas accepted it.

So, they emigrated. But when Draupadi's clothes were taken away, they tried to change the clothes. After that, they tried to arrest Krishna.

So, the Pandavas said, this is enough. So, they mitigated. Then they said, we have to punish him.

So, we have different methods, which we can use. We don't know, which method we have to use, and which method is constructive. which situation we are in.

We have to look at it, according to the time, using our intellect. When Prabhupada ji was living in Gopal Agarwal's house, then he used to keep meat in his fridge. If she knew, she would say, sorry, I have only one fridge, I can't do anything.

Prabhupada ji tolerated it. If someone used to come in the fridge and ask, did Prabhupada ji tolerate it? Prabhupada ji used to give him Narasimha and come in avatar. So, when his temple was not being built in Jhansi, Prabhupada ji said, Jhansi is not a big city, people are not so serious here.

So, he emigrated. But when the temple was not being built then did Prabhupada ji emigrate? No. So, what did he do? He mitigated it.

So, there are different ways to live in a given situation and to tolerate it. To live in a given situation and to respond to it. There are three different ways and different situations.

According to the time, Bhakti is very dynamic. So, we have to see what is constructive. Thank you.

Thank you. I think we should stop here. We'll have question and answer.

I don't know if all of you will be there, but we'll have question and answer in the afternoon. Thank you very much. Sorry, I cannot take all the other questions.

It's a little late today. Krantaraj Trinad Bhagavatam ki, Srila Prabhupada ki, Gaur Bhakta Vrinda ki, Hithai Gaur Premanande.