Gita Study Mumbai 2012: 05.17-23 The four investments for gaining knowledge of Krishna.mp3

Transcript

This is an AI-generated transcript and may contain some errors.
Swamiji – So we are discussing the transition from Atma Jnana to Paramatma Jnana, we discussed this today. Swamiji – So we are discussing the transition from Atma Jnana to Paramatma Jnana, we discussed 7 to 16, we are basically talking about how the Karma Yogi can stay free from bondage by staying detached, by keeping his mind fixed on Atma and understanding that I am different from the body and I am different from the whole mechanism of body, mind and senses which are actually acting in this way. And Prakashyati Tatparam, Swamiji explains that in the previous, that Param refers to both the Atma and the Paramatma, this is deeply considered.
Now he clarifies that it is not in the knowledge which is used by the Lord, actually it is the Lord who is using the knowledge, but here it is saying Prakashyati Tatparam, so what he explains is that when we serve the spiritual master, then the knowledge that the spiritual master gives is not Jnana, it is a part of Atma, and that knowledge is used by the spiritual master. So it reveals the Supreme Lord, revealed for Param. So now after describing this, Chirla Krishna has told about how you can stay free from bondage and who is the actual Karta.
Not only who is the actual Karta, he says by Jnana you will understand this. Naturally the question comes up, how will I get the Jnana? How will I get the Jnana? So Krishna tells four things that you have to do to get the Jnana. Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, J Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, Jnana, J Fixing the mind on something directly.
Fixing the mind not just on the principle of detachment, but fix it on something else. So, we had in Uttara Siddha Mantra around 8.61, we had 9.71, we had 113.15. This is similar. Although the thought may not be explicitly clear, if you look at the context, it will become clear.
And later on, if you look at the material, it won’t be clear. So, Krishna is telling here, the four faculties of our consciousness that we need to fix on the Absolute Truth. So, what are these four faculties? Four aspects of fixing consciousness.
When I say I want to fix my consciousness on Krishna, so what does it mean? First, Krishna says it means, So, actually, these four are very important. Now, let’s look at this. What it means? So, we know that spiritual advancement begins with Buddhi.
We cannot practise spiritual life unless there is some basic Buddhi. We can do some religious rituals, but that means spiritual life will begin only when there is Buddhi. So, we need to use our intelligence to actually implement spiritual life.
Yes, there is something I didn’t like, which I need to aspire for. So, we start with intelligence. Now, after we start with it, right now for most of us, our intelligence is more or less condensed.
That, okay, there is not much happiness in the life we get. The element of all of that is to go back to Godhead. But, the mind is not condensed.
So, although we know this is good, Krishna’s mind says, I want to try that also. I want to enjoy that also. So, Krishna’s next step is to fix the mind.
Generally speaking, when the mind accepts something, it becomes a realisation. When the mind accepts something, then it becomes a realisation. Till that time, it is theory.
So, that means, let’s say now our mind has accepted. If we deserve it, we deserve it. I never need it.
There is no battle with the mind to control the desire. In the same way, we may not say we are going to have prestige or sex or whatever else. So, when the intelligence accepts it, there is a belief.
When the mind accepts it, there is a realisation. And then when we go beyond that, there is the faith. So, that means, let’s understand with the example now.
Say, if I have a software programmer. Software programmer may fix his intelligence on how that particular code is working, what I need to do, how I need to do this. He may fix his intelligence over there.
He may expert in that also. But is that what he longs for? As soon as that is over, he doesn’t want to go and drink and watch cricket match and then fool around with his girlfriend or whatever. So, his intelligence may be engaged over there, but the mind is not.
Intelligence is there just like most students do their studies. They do their studies because they have to do it. It’s their duty.
But that’s not where their actual longing is. That’s not where their heart is. We can take this example of a student.
Something which you can more easily relate. Now, the student has fixed his intelligence, but his mind is not fixed. His mind will go there, go there.
As soon as the opportunity gets, go there. Now, beyond that, there may be somebody who say, a researcher who loves his book, who loves his research. अर्वुद्धयस्ततात्मानस् So, he not only fixes his intelligence, he actually fixes his mind also.
His mind also. He says, I want to find out what this is. I want to find out what this is.
And he loves his book. At the same time, तदात्मानस् The mind will become fixed at that point. At the same time, you see, there are many people who may love their research.
But ultimately, that is not the goal of their lives. They like to do research, but I want money. If all the researchers are doing research just for the sake of love of research, will they work without salary? Nobody will work without salary.
Isn’t it? So, that means, even when I like something, that doesn’t necessarily mean that I am going to sacrifice everything else for it. Some people say, oh, in the past, you had machines, now we have scientists. Both are intellectual, both are exploring the world.
But there is a difference, the machines are detached from the world. Scientists are not detached from the world. Scientists are quite attached.
And they want to increase their attachments. So, actually, it’s progress. And if we go beyond that, a person may study a subject, he may like the subject, but as far as the matter of faith is concerned, as far as the matter of faith is concerned, the person doesn’t really have faith.
That means, if you consider academic scholars of religion, they can have a longer intellectual understanding. And they may even simulate some emotions and say, I like to study English. I am not looking at the profession.
I like to study English. But, you see, people have faith. Actually, people don’t have faith.
It’s not as if they are doing it for a job. They like it. I will study something in the world and will study this.
But they don’t have faith. So, that means, one may like a subject, one may be intellectually modelled on the profession, but still, one may not have faith in the subject. So, I have Maharaj Chandravudan saying how there was this good people’s follow-up who used to come on television for inter-religion and everything.
And then, he, Mahali had gone there, and when he met them he said, you know, this Jew boy has become a very Krishna. And he started imitating them. And he was imitating them for one day, two days, three days.
And Maharaj said, you know, I just came to know that there are a few problems amongst us. And he said, no, sir, that means what? He said, I have lost faith. Actually, he said, I am concerned.
I said, actually, where is the evidence that Jesus existed or not? He said, I am not sure. So, all his arguments did not shake me up in this particular way. but you are in so many books.
There are videos of you. So, you talk on television. I said, that’s my profession.
He said, why do you debate with me for three days? That’s my entertainment. Maharaj said, that professor’s name was Professor Maybe. Maybe.
His surname was Maybe. So, somebody may have, the student’s intelligence is fixed. So, actually, all progress is as you require.
And somebody may have faith. For example, Shukracharya APC, he had faith in the Vedic literature. He had faith in the potency of the Vedic literature.
But he was not interested in devoting himself to the mission. He was not interested in Durvasamani also. He went to Vaikuntha, but he did not say, separate me and read Vaikuntha.
He just saved me from Sudarshan Chakra. So, one may have faith, even in the Vedic literature, that they are working. But, one may not, because, see, Durvasamani has faith, that, Vishnu will protect him, from the Sudarshan Chakra.
But he doesn’t have faith, he doesn’t want to make Vishnu his guru. So, you get so much faith, that you do, to get Urvashi, he did not think, I will attack heaven with my army. Not Urvashi.
Don’t put Urvashi, we have Urvashi. So, when he wanted Urvashi, he did Yajna. So, he had faith, in, in, Lord Vishnu.
Actually, he did the Yajna, Lord Vishnu came. So, he had the faith, that if I do Yajna, Vishnu will come. And he also had faith, that Vishnu has the power, to fulfil his desires.
But, his goal was not to Vishnu. His goal was what? To have Urvashi. So, so, so, when he did the austerity, he had fixed his, he had fixed his mind, he had made his goal also like that.
But still, that was not, that was not what he was, ultimately, looking for. That was all he said, to Urvashi. So, that’s actually, in all Koran texts, that Buddha is in all Koran texts, and Vishnu is in all Koran texts.
In all Koran texts, that, Lakshmi, who rapidly calls, who normally, for getting her material knowledge, normally what we need, that Buddha is, that’s all we need. Yes, put your intelligence in it, you’ll understand it. We don’t have to put our heart in it, we don’t have to put our, faith in it.
We don’t have to do that necessarily. No. There are many scientists, who, who use science for functional purposes.
That means, they may even believe in the theory of evolution, but that doesn’t mean they believe in the theory of evolution. See, that’s just one profession, I’ve used that. They may, their beliefs may be completely different, but, they may even become experts in that field.
So, one can get material knowledge, just by looking at certain figures. But spiritual knowledge, devotional knowledge, knowledge about Krishna, has not just metaphors and metaphors. So, there’s the Ramanas, the Nishthams, and Paramas, and all four come together, then we get the knowledge.
And then, Lakshmi, Kula, Gyan, Yudha, Vishakama. So, to get knowledge about Krishna, you don’t ask, you can invest all these four things. In one sentence, this is, a verse, elaborating on 4.9. एवं यो इद्धी तत्वता So, what do you know in Tathvata? How do we know Tathvata? So, we can do all this.
We offer our intelligence, offer our mind, offer our faith, and, make Krishna our guru. So, if we do all these four things, then, we can move forward. So, let me touch on this.
Now, the researcher, can be here, or the researcher can be here also. Because, you know, there are different kinds. Some researcher may also have faith, this will work.
But, that is not his ultimate goal. The ultimate goal is, okay, I want money, I want freedom. I want.
So, hmm, actually, scientists who are searching for knowledge itself, see, they are extremely few, extremely few. So, there may be a few, don’t deny that. But, they are extremely few.
Most scientists are looking for money, prestige, power, and, therefore, these entrepreneurs won’t come up with it. So, actually, Max Planck wrote a book, and, Einstein wrote a power for that book. So, Einstein said, you know, if, all the, if, scientists of the world were told, that, from now on, you can do your research, but you will not get any salary.
He said, the, only scientists, that will continue to their research, are less than a handful. And, one of those scientists is Planck. That’s how we appreciate it.
See, they have their way of appreciation. So, what he is saying is, we need to search for knowledge, search for truth. So, most people are looking for money.
So, actually, if we offer all these four things, then, there is, the idea that, one can get complete knowledge, one can get proper knowledge. Krishna. Now, Krishna describes the next verse.
In the previous verse, Prakash, in the third verse, everything will become clear to you, when you get that knowledge. This verse says, how to get that knowledge. Next verse will describe, how, what will, what will one see, when one gets that knowledge.
So, when one gets the knowledge, when one gets the knowledge, what will one see? And, now, actually, what is he describing, when I am saying, he has pain, but that is on his own. So, that’s why he has not come there. So, as he is reading, where did he put that? Actually, I should have a chart, and put this, this, this ticket like that.
So, in the, somebody, something is more, we can put Shraddha Gopal over here. We can put, say, if you are going to take, Lal Maharaj, in his heart, mind, everything. Mahajanand Deva Gopal, in the last minute.
So, next verse is quite long. Vidya Vinaya Sampanne, Vidya Vinaya Sampanne, Ramane Gavi Hastini, Ramane Gavi Hastini, Shunichai Vaishwapakecha, Shunichai Vaishwapakecha, Pandita Samadarshinah, Pandita Samadarshinah, So, such a book, Pandita Samadarshinah. This is equally important.
So who are the people? Not just human beings but also all of them. So Vidhya Vinaya Sampanne, and this can apply sometimes to the Pandita, it can apply to the Brahmani. Vidhya Vinaya Sampanne Brahmani.
So Narashtra Prabhupada applies it to both. So in Pandita Sankaracharya, he says Vidhya Vinaya, what he does in his translation, learn an adjective, so Vidhya Vinaya. But it is a humble sage by the virtue of true knowledge.
So he puts that adjective to both, it’s valid. He put it in different ways. From the ritual position, it will go to the Brahmana.
It can apply over here also. You know Prabhupada does that in 1.2 also. When Duryodhana goes there, Raja Vachana Mahaprabhu.
So he says, Raja is actually referring to, it can refer to Rudrakshna, Rudra is speaking. It can refer to Duryodhana also. So like that, the same adjective can apply to different.
There is nothing inconsistent. From the position, you can say it is to Brahmana. What is it illustrating? It is actually, this verse is illustrating the whole panorama of the three modes of Brahmana.
So Vidhya, Vinaya, Sampanna, Brahmana. They are right at the top. At the topmost level of goodness.
Not transcendental, but at the topmost level of goodness. Then Gavi, the cow is also in the mode of goodness. Then Hastini, where is the elephant? Elephant can be in passion or generally in passion.
Now there is a verse in which Vajendra says that actually I am in ignorance. He says I am in ignorance, so please I don’t know. Please free me from this world.
But that is roughly not so much to specify the word ignorance. Actually all animals are considered to be in ignorance. So actually how it is, all animals are in ignorance and within ignorance there is gradation.
All animal bodies are in ignorance. So we can say that, say a cow is in ignorant goodness. And a monkey is in ignorant ignorance.
And a tiger is in ignorant passion. The common denominator of ignorance is there for all animals. Because they are in polyconception only.
But within that ignorance also there are grades. So here the elephant is in passion. And the dog and the dog-eater are in ignorance.
Let’s go a little towards the full spectrum. Spectrum means something which is having a wide variety within it. Mode of goodness, who all is there? Ramana, Gavini, Cow.
Then we have mode of passion. Manikavya is there. Shunichaiva, Shvapake, Hastini.
Hastini is the elephant. Mode of ignorance. Shunichaiva, Shvapake, Shuni is the Shvapake.
Shvapake is cow-eater. Actually pake means to cook. Shvapake, one cooks the dog and Gavini is the elephant.
One cooks the dog and Gavini is the Shvapake. Shunichaiva, Shvapake, Shuni is the Shvapake. Kandithaha, Samudarshidaha.
So what does such a person do? He sees all of them equally. Now what is he seeing equally? He is seeing, Ramana explains, both in the purport. He says that ultimately beyond the variety of their bodies, there is a similarity of their souls.
That gives one level of equal vision. Another level of inclusion can be beyond the similarity of their bodies, along with the similarity of their souls but there is also the same supersuper spirit among them. So if Param has Vande Guruji’s reference to both, Atma and Paramatma, then this verse would also refer to both.
So basically he sees spirit beyond matter. So matter is very variegated over here. He sees the spirit beyond matter because he sees the spirit is similar.
So he has equal vision. Now, the equal vision does not necessarily mean equal reciprocation. Equal vision is not equal reciprocation.
Prabhupada says yes, even the tiger in the jungle is also a soul, is also dear to Krishna. But that doesn’t mean that I am going to embrace a tiger. Isn’t it? If I embrace a tiger, I will not be left to embrace anyone else after.
Equal vision… Can we put not equal to in this? Let’s try it through. It will work. It will go through this, no? Not.
Let’s try it not. Ok. This means not equal to.
Sorry? See language. See language. Interesting.
So, equal vision is not equal to, is not the same as equal reciprocation. You reciprocate differently. So, some people say that there is, there is caste discrimination in Hinduism.
Now, the Bhagavad Gita talks about a caste system. It talks about an ashram. But it also talks about equal vision.
So, we recognise that there is material diversity and there is spiritual clarity. There is, it’s true, at the material level there is diversity which we cannot deny. At the spiritual level there is equality, which also is important to do this.
So, we will discuss elaborately about this within the 18th chapter. It also talks about the four varanas. It talks about what are the advantages of an ashram are.
I have a full video on this. If you need to get time, we will discuss that. So, here the principle is, all constructions do talk about variety.
We are also talking about unity beyond the variety. Unity that underlies the variety. And seeing the unity is seen as a sign of intelligence.
When you see the unity, it is called as a panipataha. So, the same Bhagavad Gita will say that don’t give up your dharma. Shreyaso dharmo punah paradharma samstrasam.
3.35 it is said. Don’t give up your dharma is, this verse is, it’s terrible. If you are a Vaishya, act as a Vaishya.
If you are a Brahmana, act as a Brahmana. It’s telling that. If you don’t see beyond the body and soul, you are not intelligent.
That means it’s a transitional stage. That if I am diseased, I have to see who has which disease and how that person can be cured. So, basically a Brahmana’s prescribed duties are the way to free the Brahmana from his condition.
A Kshatriya’s prescribed duties are the way the Kshatriya becomes free from his conditions. So, now I understand everybody is potentially spiritual. Everybody is potentially pure.
But right now everybody is on the same level. And everybody needs different kinds of treatments that they can give to everybody. So, the Bhagavad Gita here is talking about a person who is healthy, who is spiritually recovered.
He sees everyone equally. The same Bhagavad Gita also tells that. Give up your dharma.
So, the point here is that, that is, we can use the word discrimination. There is discrimination. But the discrimination is not the reinforce of perpetual discrimination.
It’s not that forever you have to be low. Ultimately everybody will be elevated. But in the transition, there has to be changes.
Just like if I go to a hospital, I cannot have a standard treatment for everyone. Why are you doing surgery for him? Am I having pills for him? Different people have different diseases. So, different treatments are required.
So, the varna dharma, the ashram dharma, they are different because they are all different forms of treatment. But one has to recognise both. I have my original spiritual nature and I have my present mental condition.
So, when I look at my present mental condition, I have to act according to that condition. Or I act according to what is necessary for purifying that condition. At the same time, I also have to see that there is a pure spiritual nature.
So, when both are seen properly, then there is proper understanding. Probably, that means a person sees all of them also, but then he sees that they are equal also. So, we call it the samadarshi.
Now, Krishna says in the next verse, that one who has seen this, or who sees this vision, which a person has actually conquered material existence. The simple vision in success in spiritual life at one level. So, So, In this world itself, I request you, that person who was talking about Pandita Asandha, Jitaha is one over Sarada, Sarada is material existence.
He has conquered all material existence. Who has conquered? What is his defining character? He has achieved equality. He has learned to see the spiritual tattva beyond the material, temporal, and spiritual level.
He lives in the ocean, he sleeps on the forest, he is not dependent on anything more. Samadhu Brahma, he is equivalent to Brahma, and he is actually situated in Brahma. Situated in Brahma, that means actually this vision of equality could come when he is situated in Brahma.
Even when he is situated in goodness, he will not get this vision completely. Because in goodness, person is here. This is pure, this is impure.
This person is knowledgeable, this person is ignorant. But when we come to the fundamental life form, we perceive it completely. We perceive it properly.
We perceive it properly. Now at this level, one may not perceive Krishna in his full glory. We perceive Atma Tattva properly.
But one cannot perceive Krishna in full glory. To perceive Krishna in full glory, to perceive Krishna in full glory, is required Atma Tattva. But here also, one can come to this level by Atma Jnan and to some level of Paramatma.
Till now, Krishna has only described a theoretical proclamation of the vision. Krishna, in all these verses, has not explicitly described the two sadhana. You see, from the verse 16 onwards, 15 onwards, he is telling that now take the city of Papua.
This person does not accept the city. And then he will get his knowledge and be purified. So now, specific sadhana he has not described.
In 17 verses, he has described the two sadhana. He has missed all of these. That can be called a sadhana.
But what is the method? If you look at that, it’s mixing all four and it’s very close to Rukmini. Because to make the goal, to put the heart, to put the faith, to put the intelligence, it’s almost like Rukmini. Now that means, even if the Brahmavadis have the idea of merging with Brahmins, but even they have to invest their heart, they have to invest their mind, they have to invest their intelligence.
So that way also Rukmini. So now, for the next verse onwards, from here, 20th, to the end of the chapter, Krishna has been describing the sadhana, the means by which one can come to this level. So this was a conquermental existence.
How can one come to the level of a conquermental existence? Krishna has described that. So now, the subsequent verses are in one sense at two levels. At one level, they are describing the person who is in it.
They are describing the person who is at that level. And they are also describing how we need to behave to come there. Just like we had to sit the Pragya section in the second chapter.
So then when Krishna says that, तो जहां आती है राहाँ पाहाँ सर्वान पार्वानां गर्णां, He’s going to give a powerful desire and be satisfied with oneself. But this is, say, at the same time, a characteristic naturally possessed by a Siddha and a characteristic to be cultivated by a Sadhaka. So both are there.
So the verses onwards, they have this dual feature. Characteristics naturally possessed by Siddha and characteristics consciously cultivated by Sadhaka. The pure devotee has a natural attraction to Krishna, but we act as if we are trying to cultivate an attraction to Krishna.
By that we cultivate that attraction. Let’s look at what are these characteristics are. So in one sense this is like वैदी भक्ति राहाँ पाहाँ पार्वानां गर्णां.
At the level of वैदी भक्ति, we chant attentively and intimately, because we are socially spiritual masters. At the level of वैदी भक्ति, we actually have that attraction to Krishna. Something like that.
There are references of वैदी भक्ति is quite detailed and doesn’t get into details, but in broad sense. So Krishna describes how one can get that sound made from वैदी भक्ति. How can one come to that level of instantly influenced? We discuss practical things in that.
जानत्रारिशेत्रियं जात्य जानत्रारिशेत्रियं जात्य दोर्विजेत्रापिजात्रियं दोर्विजेत्रापिजात्रियं इञरबुद्धि रसंतुतो इनकरबुद्धी रसंतुतो क्रममावיים प्रांमानिस्ति धा क्रममावיים प्रांमानीस्थि धा लावस्वरिशेत्रियं जाति यहावागल्जी परशन नजन कल कैमें आपका अगर The person doesn’t lament when he loses what he, when he gets something which he doesn’t like. And what does this character do? And because he speaks, he does something. He knows.
He has this character which says that he is, he should actually be treated as an alphabetic like this. Brahma, he knows Brahma. No, he is not just a knower of Brahma.
He is completely situated in Brahma. He is not just a knower of Brahma. He is actually a person who is realised in Brahma.
Situated in Brahma. So, this is what we can ascribe, what we come to that. Now, the theme of this verse is similar to what was there in Yukkhe Shuddhi and Sukhe Shuddhi.
This is something which Krishna will repeat again and again. These people are sitting helpless in distress. Why? Because if Arjuna, Arjuna is lamenting about the killing of his relatives and he is thinking that even if I fail, what will be the gain for me? He says, no, don’t bother about gain.
Don’t bother about loss. Focus on gratification. Atma Shuddhi.
Atma Shuddhi. This is the topic of our 11th verse. So, now Krishna described, if one has to keep a good voice like this towards externals, what does that mean? This verse says, be a good voice.
But how can one become a good voice like this? Krishna says, if one has to keep a good voice towards externals, then one has to focus on good things. Therefore, till the next verse. So, the previous verse, A and B parted by there.
That is summarised in A of this. Bahaiya Sparshye Shubhasatma. So, Bahaiya is external.
Sparshye means contact. So, external stimuli. Sparshye can be specifically contact with the skin or it can be all senses, broadly.
So, all external stimuli, person is detached. Bahaiya Sparshye Shubhasatma is detached. And then what does it mean? So, all of us have pleasures.
We all get pleasures from the Dintati or from the external. One gets pleasure with the Dintati. Now, to get that pleasure, what does one need to do? It’s a Brahman-Yogic process.
Brahman-Yogic process. So, by the way, this concept of Dintati is written as one who concentrates on something. So, actually, we have to do, like for example, if we are doing yoga, we are just too caught up in who is coming, who is going, what is happening.
We can’t absorb all this. So, Bahaiya Sparshye Shubhasatma. Along with that, we have to concentrate on the whole thing.
Like this, like that. So, what do you mean? Focus on that. So, Sarv-Brahman-Yogic-Atma.
Now, there is no particular path called Brahma-Yoga. It’s Karma-Yoga, Gyan-Yoga. Do you understand what I am saying? You will learn.
Brahman, that there is Brahman, is the absolute truth. Yoga-Yug-Atma, the soul who is engaged in yoga, which will connect and improve. That is, Prabhupada simply does it.
That is concentration. We want to concentrate on this. So, what will happen by that? Sukham Akshayam Shuddhe.
So, actually, in one sense, this verse is describing appropriation. First is, become detached from extremes. Second is, seek their happiness.
Third is, concentrate in words. And fourth will be, with rationalish, unlimited happiness. Sukham Akshayam Shuddhe.
So, in one sense, this is one of my favourite verses in the book. Actually, this describes the appropriation. This is the appropriation we talked about in 2.61. So, what is the first thing he is saying? Detached from extremes.
By his appreciation of Asakta-Atma. Then, Vindati-Atmani-Yajna. That means, seek happiness within.
Somebody may say, I am seeking happiness, but I can’t find anything. What do I look for in it? There is nothing to see. And the father says, concentrate.
And then, Aptavan concentrates. So, I had a conversation with Prabhupada. Prabhupada said, somebody come and help Prabhupada.
He came on his own. He said, Swamiji, why does one need to study books? He said, if you just look within, you will find it all. Prabhupada says, if you look within, unless you study books, you will not know what to look for within.
What do you do when you look within? This is a very attractive phrase. Look within, seek within. But what do you do with it? You just come, Prabhupada.
You have no knowledge. This is what look within means. Actually, the way to look within is by connecting Krishna’s manifestation with his name.
How do I know which I am? I am actually verbalising. But that name of Krishna is not the name of Krishna in my mind. So, when I chant Krishna, that holy name is like a bridge.
I actually have consciousness going towards Krishna. So, if I don’t know where to, what to look for inside, and how to just look within, it will not be of much use. That’s your process work.
But when one does this process, one will get the result. So, now, here, Krishna anticipates a question. I was searching for Satatma.
How can one become detached like this? There are so many alluring objects of visual realism. So, those objects, one will look within. The well-known verse.
Every devotee knows this verse. Na te sura ma te mudha So, Krishna feels that Paheshwar Shesha Satatma This verse is an expansion on that. How can one become asatma? How can one become detached? By understanding that God has been preserved in me.
A wise person, a mudhaha, to understand that, that actions and speech simply leads to misery. And because it leads to misery, so I become detached. Na te sura ma te Is it delightful? The word here is significant.
Is it delightful? We have to engage our senses. We can’t avoid engaging our senses. We can’t walk around with our eyes closed.
We have to eat food also. We have to engage our senses. But is it delightful? Is it delightful elsewhere? Is it delightful here? Is it pleasant elsewhere? What is the Now, different acharyas have analysed this for different days.
The contact of sensible sense of sanskarsichara So, the next two lines can either refer to two distinct problems or they can lead to the same problem. The bhoga leads to this dukkha yonaya in your head. Now, the word yonaya is related to yoni.
So, the word yoni indicates that material happiness, material enjoyment is pregnant with misery, pregnant, you know what is pregnant? Pregnant means something is going to be delivered. It’s pregnant with misery. It’s Dukha Yoni, Krishna says.
So, material enjoyment is pregnant with misery and abortion is not possible. You can’t abort. If the pregnancy is there, delivery will have to be there.
Actually, it’s a womb of misery. Now, how is it a womb of misery? Now, we can say that actually material enjoyment leads to a karmic reaction, which is continuation of birth and death. That is a misery.
So, that can be one understanding. The second would be that it is going to lead to misery because it is Adi Antavanta. So, Patanjali in the Yoga Sutras explains why a person should try for Pratyahara, why one should sweat out some subjects.
Krishna is pious, Karsheshara, Sattvatnai, something similar to Pratyahara, sweating out his objects. So, he says, Vishaya leads to Krishna and Shota. So, it leads to Krishna, I want more, I want more and when I get it, it is temporary.
So, when it gets over, it is Shota, it is lamentation. So, material enjoyment, let’s try to draw a diagram. All of a sudden, a sandwich, isn’t it? A sandwich of misery.
What is really a sandwich of misery? What I want to draw now. So, if I pursue enjoyment, first what I get is hankering. And after that, a thin layer of pleasure.
And then there is lamentation. Oh, it’s over. So, there is hankering.
Finally, I get enjoyment. And after that, oh, it’s over. There is lamentation.
And as if there is not bad enough, sometimes the sandwich doesn’t have anything in between. There is zero by a dollar of fit and I find utility in substantial temporality. Sometimes, there is no enjoyment at all.
So, there is only hankering and lamentation. So, actually speaking, this is how material life goes. Adi antavanta hathau deya prateshu made.
There is hankering, there is a little pleasure sometimes, there is lamentation. Let your wise person understand that let me not let you go on with this. Let me not let you go on with this because prateshu made.
Now, if this was just at the level of knowledge, without the higher taste, it will be dodged. But when there is higher taste, then it is practically feasible. But even when one is doing this, still it’s not easy.
So, then Arjuna actually gets a question over here. Okay, I know that something or the other needs to be seen. But just by that knowledge, the desires don’t go.
What to do? Well, Krishna answers in the next verse. Tolerate the desires. Chatunoti, when it is possible for your Arjuna, tihak sorom.
Sorom means toleration. If it is possible for Arjuna to tolerate, then when I am tolerate? Till the moment of death. Praakshavirma.
That is the challenge. Till the moment of death. Desire will keep coming.
You have to keep saving. Which desires? Kama, krodha, tulkavam, vegam. The vega that comes from kama and krodha.
So, we see that these were the two obstacles that trapped Krishnamurti. First, Menaka came and he went to kama. Second time, Rambha came and he went to krodha.
So, Krishna said go beyond kama, krodha, tulkavam, vegam. Go beyond both of them. And if I can go beyond both of them, Krishna said go beyond both of them.
So, Yukta is a Sukhi. Yukta and Sukhi. This is interesting.
Yukta means? Yukta basically comes from the word connect. Yoga. It means to connect.
So, to be connected with Krishna. Stay in Krishna conscious practise. If you can tolerate.
If you can’t tolerate the rajas, rajas will drag us out of Krishna consciousness. And then he says, not only me, Yukta will be Sukhi. So, now we may wonder if I am tolerating material desires, how can I get happiness? Actually, that happiness comes because even at the material level the mind becomes peaceful.
There is some level of satisfaction that comes. So, this Sukhi need not be a transcendental happiness. But even when a person is regulated, a person is a drunkard, he is always unregulated to drink, unregulated to drink, unregulated to drink.
And he is agitating you. But when a person is not a drunkard, the indifference, that lack of agitation itself is a good thing. And Krishna also says that sattvam sukhe sinjayati.
That in happiness at the material level, we get goodness. And in goodness also we get some happiness. So, we will get happiness even in this way.
If we control our senses. So, I will conclude with a very interesting thought experiment by a person that you might know. His name was Blaise Pascal.
Do you know him? Pascal was a physicist who came up with explaining about the distribution of pressure within objects. Quite a well-known scientist. He was also a devout Christian.
So, he had something called a Pascal’s wager. So, actually Prabhupada also put the same thing. See, basically wager means he says he can’t do it.
So, basically what he was trying to analyse is that you will always be better off by regulating our material enjoyment. Suppose there are two eventualities here. So, first possibility is God exists and I don’t enjoy this world.
Then what will be the result? I will get the freedom of God. So, now the last option is God exists, God doesn’t exist and I enjoy this world. Then there is no problem.
Because God doesn’t exist. So, this is the world that I have. I should enjoy this world.
Now, God doesn’t exist and I don’t enjoy this world. That’s one possibility. And the possibility is that God exists and I enjoy this world.
We are not talking about enjoyment. We are not talking about the regulated material enjoyment. We are talking about raw sinful material enjoyment.
So, this will lead to… So, now we have to come to these three options. So, now here these four possibilities are there. So, I have written an article about this in my book Science and Spirituality.
So, now here, if God doesn’t exist and I don’t enjoy the world, then I am a fool. Because this world is the only place that is offering me enjoyment. This life is all that I have.
And I give up this enjoyment for some future enjoyment in some other world. So, I will simply suffer by it. So, these are the four options that are there.
Now, he proposes a very interesting argument here. He says that by following the scriptures which are given by God, what are we losing and what are we gaining? So, he says, actually if people follow the laws that are given by God people will develop good qualities and have a good life even in this world. They will be peaceful, they will be satisfied, they will be helpful, they will have a good society in this world also.
And on the other hand, when for example there is no chastity among husband and wife, there is no trustworthiness in business, there is no rampant materialism and I say a patient cannot trust a doctor, there is rampant materialism, unregulated material enjoyment will lead to misery even in this world. Rampant materialism will lead to misery even in this world. So, he says that by going in for unregulated enjoyment, what will happen is we will simply suffer in this world.
So, now the only issue is that if I am giving up the gross material enjoyment of this world, is what I am getting in return for that in this world better or worse? Because the real issue is, if God exists in the next world, then it’s wonderful. Then, if I believe in Him and follow Him, it’s wonderful. If God doesn’t exist, then I follow His rules and regulations.
So, if we see the first case, if God exists, then it’s very clear what I should do. I should follow God, because I will gain, otherwise I will lose. But if God doesn’t exist, then I follow whatever is given in the scriptures.
By following what is given in the scriptures, I want to do something. What is it that I will do? I will do loss and sin. But then do I get something in return for that? I get a more refined way of living.
And that itself is joy. So, he suggested that therefore, actually speaking, why for regulating us in the scriptures we have nothing to lose? Because even at the material level we will get a greater gain than what is available in the process. But the crucial point in this logic is, actually Prabhupada was in the same logic.
So, you know that story, that Rupa said, our purpose is to ask Prabhupada, Swami is serving Krishna throughout your life, what will happen at the end of your life if there is no Krishna? Prabhupada said, we will chant Hare Krishna because we are so happy in this world. We are chanting, dancing, singing, feasting, we are happy even in this world. Now, of course, Prabhupada is just using this for argument’s sake.
So, then he said, what if you don’t serve Krishna and in the end there is Krishna? You will have to suffer. So, now the point is, the crucial point to understand is, that in a regulated life with enjoyment, that can be understood only by a person who has goodness. If a person does not have some basic level of goodness, the life of regulation will seem like logic to them.
So, you know that there was this devotee, there are many incidents in the history of our movement, for which we don’t have documentation. But our history was so amazing that it’s quite possible that there was this devotee who was distributing books in the street and then the police said this is illegal. So, they caught him and took him to the court.
And the court said, why are you distributing this? What is your belief? We wake up at 4 o’clock in the morning, we follow the story, we chant Hare Krishna, 16 rounds and all these things. And the judge said, it is illegal. And then why? The police said, actually your life is living now, it’s worth the law that you live with a person.
So, they couldn’t appreciate it at all. But actually the life is joyful. Only when there is goodness, some level of goodness, the person can appreciate it.
Even at the material level, the life is joyful. At the material level, the life is joyful. But when there is no goodness, the person just can’t appreciate it.
Why are you sacrificing so much? So, it is to the extent, we start practising this, initially we start practising Krishna Consciousness, we need to manage our text, we need to have a motive of this moment for practising Krishna Consciousness. But as we keep practising, we start seeing that actually, to speak of the text, even in this world, I am happier. I am happier than what I was before.
That is surely the agitation of the mind. See, we are troubled by the mind, what do you see people are troubled by? What is the difference between the way the mind is troubling us and the way the mind is troubling you? What is the difference? We have so many desires to give up. The desires keep coming.
What do you see people have? So many desires to fulfil. Both are conscious. The mind is now a believer, what do you see people? Or as there are so many desires to give up, or then there are so many desires to fulfil.
The difference between the two is, so many desires to fulfil. Spiritualist, so many desires to reject. So now the difference between the two is, this is going to be endless.
This is going to end. So the mind torments everyone. The mind torments the spiritualist.
Actually, even if a person is wealthy enough to enjoy whatever he wants, still the person will not enjoy everything that is there for him. When a person is wealthy enough, whatever food he wants, he can get it and enjoy. He is wealthy enough, whichever woman he wants, he can enjoy it.
Still the body has this limited capacity. The mind will torment the spiritualist. And throughout the whole universe, every enjoyment he has, are only the desires to fulfil.
Both are being tormented. Because if they fulfil desires, the desire is going to grow. The desire will come again and it will come in stronger.
But on the other hand, as devotees, when we tolerate the desire, we reduce the desire. Can I ask you, is that possible? Is that possible? So therefore, spiritual life is difficult, material life is impossible. Spiritual life is difficult.
Why is it impossible? Because there are so many desires which will always keep coming again and again and again, for all time to come, as long as there is this. I am going to continue on in my presentation. Thank you very much.
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