Gita study Mumbai 2012- 02.62-66 Avoiding undesirable contemplation

Transcript

This is an AI-generated transcript and may contain some errors.
Let me start with the last section of the second chapter of the Bhagavad Gita.
So, we are coming towards the end of the third question. Third question was Kim aasi? How does a person sit? How does a person control his senses? In 2.61, Krishna dropped the first drop of the matpara he described. So, this particular answer starts from 58 onwards.
So, in 58 Krishna describes here withdraw the senses like a tortoise withdraws. In 59 he says actually doing this is very difficult unless one gets a higher taste. 60 describes how it is difficult by telling that even a person with discrimination and endeavour discrimination is internal, endeavour is external, both still he will fall down.
And 61 describes how he will sit. And now, in order to describe the potency and necessity of the treatment, the doctor will sometimes describe the consequences that come if the treatment is not followed. So, like that Krishna describes yukta aasi matpara fix the mind on me, like the treatment is to me.
Now to describe how grave will be the consequences if one does not follow this treatment. Krishna will say the next two words. That means, we always have to think about something.
It may be possible to be physically inactive, but it is not possible to be mentally inactive. So, we are always doing something mentally. So, what are we doing exactly mentally? Krishna says if we are not engaged in his service, thinking about him, then we will inevitably come down to thoughts of sense gratification.
And when we do that, what are the consequences Krishna is describing? Verses 62 and 62. Samaat Sudhir Brahma Sudhir Vinasar Uddinasho Sudhir Vinasar Uddinasho Uddinashat Pradeshyate Uddinashat Pradeshyate So, this is the fall down sutra. That was the success sutra.
But this is the failure sutra. This is the way if somebody follows this, no matter where a person is situated, the person will actually fall down. So in a concise way it is done.
Let us see what are the stages Krishna has spread in this. Contemplation is the first stage. After that the next stage is Sangha.
So I will just put the emotions over there so you can understand how the emotions work. I like it. Addressing it is a little harmless.
I just like it. Then there is Lust. Lust means when Krishna is calm it becomes a very strong uncontrollable craving.
And then Calm becomes Krodha. Krodha is who can stop me from getting it. Who can stop me.
So this Krodha is towards the obstacle that we face in getting a gratification. Who can stop me from getting it. Krodha Kavati Sammoha.
Sammoha leads to Smriti Vibhrama. Smriti Vibhrama means I forget forgetfulness of right and wrong. Forgetfulness of good and bad.
And last is Buddhinasho. Buddhinasho means mistaking the bad to be the good. And when that happens then actually there is Pranashyati that is followed up.
It just begins with a movement. Just consider this for a moment. Dhyayato.
This passing attention, when we let the passing attention become more than a bit of passing attention. So the whole, if you look at this from a gross point of view to a more central point of view. The whole advertising industry is also Dhyayato.
It uses all the kinds of objects to see. If you look at the shopping malls. I think I talked about the shopping malls.
All the shopping malls, they are there, they show all the objects on all sides. If you can see all the objects, they increase our health. Advertisers increase our health.
Now, you see, we have a government that is patently democratic. But basically in democracy, everybody has freedom to choose what they want, apparently. However, people’s choices or tastes are determined by what they see.
What they encounter in the culture. So what happens is, all the democracy at one level seems to give people freedom to choose. But what they will choose will depend on what all options they have from which to choose.
And the option that they will have to choose from will depend on which options are the most visibly available to them. And because of that, basically, modern society, the wealthy get the power to manipulate the tastes of the common man. The first point is that advertisements, they make the, they use the Dhyayato principle.
How they use the Dhyayato principle? The wealthy manipulate the tastes of the common people. How do they manipulate the tastes of the common people? Whatever is advertised, most aggressively, this is what I should take, this is what I should take, this is what I should take. And whatever is not to be advertised, that is, whatever is not advertised, people don’t come to know about it.
Now in the West, there was a very aggressive campaign against traditional Ayurvedic form of treatment. In several European countries, Ayurvedic treatment is illegal. And not only illegal, in some places it is banned.
And even in India, you know, there was one case, in 9-11, 26-11, that there was one anti-drug squad investigator, he was severely wounded. And he was taking the treatment and Ayurvedic treatment into account. And then he took Ayurvedic treatment and now he is much better.
Of course, he is badly wounded. But in the last three years, the government has said that, no, Ayurvedic treatment, we cannot reimburse it. Because Ayurveda is not a bona fide school of medicine.
So in India, which is the place where Ayurveda originated, the Indian government is saying that, Ayurveda is not a bona fide treatment. That’s why if you produce drills for Ayurvedic treatment, under our law, we cannot reimburse it. So this is in the city.
But how does this happen? This will be called a propaganda. This will be called a propaganda. So, actually speaking, the opinions and tastes of people are shaped largely by propaganda.
Hitler said that, tell a lie loud enough, loud enough, and bold enough. Three things. People will believe it to be true.
Tell a lie loud enough, long enough, and bold enough. And people will believe it to be true. This election is a slogan of Hitler’s secretary.
Hitler had operated himself to launch a hate campaign against Jews. Although, generally not a very big campaign. A large number of Germans cooperated with Hitler when he wanted to annihilate the Jews.
So actually, this is the same thing that the Bhagavad Gita says, धार्ष्ट्यम् एवधी Bhagavad Gita says, what is the character? धार्ष्ट्यम् means audacious. धार्ष्ट्यम् एवधी So, the most audacious person will be considered to be the most truthful. Therefore, the sense of this can come to us through our eyes, through our ears, through various ways.
सब्च्यत्वे धार्ष्ट्यम् एवधी So how does this whole character principle work? Sense objects are made more and more visible and accessible to us. And then we start contemplating on it. And how does this work? First, let us think about it.
Now every time we think about it, thoughts are going in, gradually they are going into these eyes. They become stronger, stronger, stronger. And when they become irresistibly strong, there are certain social constraints, there are some cultural constraints, and then we start rebelling against those constraints.
And after growth, there is some calm. Now, let’s look at 2-3 incidents of how this call occurs, to understand the point. Now, Vishwanathra, a Prabhupada courtesan in the courtesans here, what happened was, he was doing his meditation.
But his menka came and she just tingled her eyes. So the sound went higher, the eyes went higher. And then from that point, he just increased, increased, increased.
And then he fell away. So basically in this case, he was doing some other activity. He was not doing any emotional activity at that time.
He was doing austerity, or getting mystical powers, whatever it was. He got diverted from the path. So this is an example where a person is intentionally provoked by somebody else.
This person is intentionally provoked by somebody else. And now if you look at Yati Maharaj, then he was not exactly provoked. He went out to help somebody.
This is Sarveshtha. Sarveshtha was in distress, fallen in a well. And he came to rescue.
So, at one level, Vishwanathra, somebody came to tempt him. And with respect to Yati, he did not. Somebody came to tempt him.
And he also did not go to sleep anymore. But either way, the accuser was safe. Both of them got distracted.
He was following the path of yoga. Vishwanathra, Yati was following the path of dharma. Dharma is ruler.
But he got distracted on the dharma, so infatuated by the whole thing. Then, after that what happened? He realised after a very long time, what is happening. So either way, whatever is the intention of a person, Yati’s intention at one level was compassion.
Vishwanathra was actually going to encounter a transit. But somebody came and tempted him. Nihayata principle will work, whatever be our intention.
If one is not connecting the intention with Krishna, Nihayata principle will not work. So now, only if a person is able to connect whatever one is pursuing with Krishna, Prabhupada explains that, if one does not connect with Krishna, if you see, Bharat Maharaj’s intention was compassion. He wanted to save the world.
But still, he had a position of himself. Now of course, in all these three cases, in the case of Yati Maharaj, Yati or Vishwanathra or Bharat Maharaj, actually the fall that happened was not sinful. There is no disputation of Vishwanathra.
There are two reactions for what he did. Why? Why was it not sinful? Because in one sense, there is a proper union, marriage or whatever, and Vishwanathra’s attachment. But in these examples, what is emphasised is not the sinfulness of the fall that happened, but the distraction that happened.
The distraction was good. And the sinfulness is talked about, say, when Ravana abducted Sita. So Ravana also, what happened was, he used to provoke him by seductively seducing Sita’s beauty.
But in this case, Sita was the married wife of somebody else. That’s why these actions are sinful. And Ravana was not a part of that.
But the point is that, whoever it is, whether a person is demoniac or a person is godly, a person is intending to get material power, or a person is intending to transcend material existence, if dhyayato happens, dhyayato will lead to this. Now, as devotees, we can’t avoid contact. But the verse is not in Moksha, but it is in Dhyayato.
The difference between, say, observation and contemplation. So here, the verse says that, if we are doing uttara-sikta-nantaparaha, means we are connecting with Krishna regularly, fixing our eyes on Krishna, the gaining sense objects come, we offer those sense objects mentally to Krishna. What does it mean? Offer the sense objects mentally to Krishna.
That means that Krishna, you are the enjoyer. Just as when we get some good food, we can offer it to Krishna. Or you go and offer it to Krishna.
So like that, the devotee offers the sense objects to Krishna. Now, so here I’ll talk about, this may seem a little theoretical, but you must understand how it works. Say, at the grossest mental level, a man sees a woman as an object of enjoyment.
Or in general, you see, everything has a sense object for our enjoyment. Then, if somebody is trying to follow a spiritual path, then one will see that, the same thing as an object of danger. Source of enjoyment, source of danger.
Now in this case, the scriptures give you some examples, like say, senses are like snakes, sense objects are like snakes. These are the examples. We just analyse, list out the perceptions, then we’ll see.
Then within a cultural society, a woman is seen as a mother. Then, in a devotional society, a woman will be seen as a Vaishnavi. And, at the highest fundamental level, the advanced devotees, you see, women are the associates of Krishna.
So this is the perception at the materialist level. This is the perception at the Jnani level. This is the perception at the karmic level.
This is the perception at the emotional level. And this is the perception at the pure emotional level. So, you see, women are the source of enjoyment, at the materialist level.
Where materialist really is pure, Godless materialism. Or it can be any kind of materialism. But, at a devotional level, which is much higher, initially, it was a transcendental path.
Women are a source of danger, a source of distraction. They can be a cause of fall down. Therefore, that is at the Jnani level.
Now, the source of danger, and there is, in the Jnani, there are different kinds of perceptions. And we’ll see, in our, our literature, we find different kinds of perceptions, talked about over here. So, let me, source of illusion.
This is also at the Jnani level. So, here, sometimes, if you say, you know, a bag of cow smelting elements, and things like that, those kind of verses will come over here. What in the world have you attracted to? This is also at the Jnani level.
So, Purva Rava, said in the Ayurveda, one answer is, now you may go with just the samhata. He’s saying, how so attracted to the body of this Maheshwari, but what is it? One answer to this now is, skin and flesh and muscles and bone and he’s saying, it’s filled with stool and urine and sweat. And, if I enjoy this body, then he says, Krivi is like a worm.
What is the difference between me and a worm? He is actually talking at the Jnani level. So, if you see, as sadhakas, or rather, we are living in a materialistic society, materialistic society primarily sees the sense objects as the source of enjoyment. And initially, if we look at Prabhupada’s writings, Prabhupada will often talk about women at the Jnani level.
So, for example, the whole story of liquid beauty is at the Jnani level. What is this body made out of? It’s made of so many compounds, so many substances. And, when we talk about a Jnani level, that’s not necessarily something which is contrary to Vishnu.
It’s not contrary to the Vishnu principles, it’s important. But, in a cultural society, if we are living in a society where there are also women, then we have to learn to develop a cultural vision. And the cultural vision is, we see women as the mataji.
So, we call women mataji, and it will take time for us to develop that vision. But over a period of time, it’s not just the act of calling, but the whole culture that we understand, Krishna is central, everything is meant for Krishna’s service, then gradually that vision will come. But, in general, as sadhakas, who are young and have passion in our bodies, we also need to take shelter of Krishna.
See, we could ultimately only by the remembrance of Krishna and by the mercy of Krishna become free from illusion. But, before we become free from illusion, we need to recognise that this is illusion. Before we become free from illusion, we need to recognise that it is illusion.
Because the power of maya is so much that we don’t… See, people are in maya, don’t realise they are in maya. This is for enjoyment, let them enjoy. So, to recognise that this is illusion, the jnani vision is also very important.
We are not becoming jnanis by that, but we are just adopting that attitude. So, Shankaracharya has words in the Bhagavad Gita. These verses help us to understand that the important point is to avoid health.
So, even when we are analysing, okay, this body is just a pile of flesh and this and that, at that time also, it’s not that we think about it. It’s more that we analyse the philosophical point, not contemplate on the form, because that will lead to a contradiction. So, basically, what is happening over here, we have a particular way of contemplating.
An alternative way of doing it is offered to us by the Vedic culture, the Vedic philosophy. And the more we can develop the devotional vision, the more our life will become stable. The more our life will become stable.
So, initially, we have to have the spiritual vision, and it’s important to recognise and purify. But as we can purify, then we can develop the devotional vision also. Any questions about this? Let’s move forward.
Now, what’s the Prabhupada quotes in his two-part courses? He quotes about Lord Shiva getting anointed, but Radhashtra could not get anointed. I’m interested in this placing that is Prabhupada saying that Radhashtra was greater than Lord Shiva? That is not the point over here. The point is, Prabhupada is comparing processes over here.
He’s not saying that Radhashtra was greater than Lord Shiva. He’s saying that in this particular instance, Lord Shiva was doing meditation. He was in yogic meditation.
He was not exactly doing devotional services. And Radhashtra was practising devotional services, chanting the holy names. So, he’s using these two personalities as examples to illustrate the comparative potency of the two processes.
Sometimes in some people who are coming from sensual mukti background, they feel offended to even say that one particular devotee or sampradaya is considered to be greater than Lord Shiva? That is not the point. It’s not even there. For emphasis over here is that process.
Which process is more prevalent? Then Radhashtra Prabhupada illustrates him like this. Then he goes on to describe yukta-vairagya and phalga-vairagya. And Prabhupada explains that the devotees take prasadam krishna consciousness and non-devotee rejects his acts.
He rejects his mukti. So, Prabhupada will say that one time when he was in his room and he and the devotees came and offered him that so eat rasagulla and you will go back to God. Now it is phalga-vairagya.
Of course, eating rasagulla is not the only way to go back to God. It is an important point element and it’s a devotional culture that is there. So, if I didn’t see when Sarvabhupacharya took the prasadam to Chaitanya Mahaprabhu and brought it for him early in the morning, next day after his conversion.
So, just immediately he took the prasadam and Chaitanya Mahaprabhu asked him immediately that you are a brahmana, you are not taking your bath and you are taking prasadam. He immediately put it prapti-matre-bhau-panyam in quotation of the Padma Purana. As soon as he gets prasadam he should be honoured.
And Chaitanya Mahaprabhu feels so ecstatic over there. And he says Chaitanya Mahaprabhu felt that his descent had become successful as if he had conquered all the three worlds just by this. Now, what does it mean? Is it that as soon as he gets prasadam he becomes successful? Is that the main lesson of the past life? Not exactly.
The principle is much deeper. The principle over here is that Shyama Bhattacharya was a follower of the impersonal path. And in the impersonal path they may also actually they don’t believe so much in the principle of mercy.
Their idea is our rigid analytical following of the rules is what the view defines. So, his faith earlier was in the rules, in the analysis of the rules. Whereas when he took this prasadam he put aside the rules for the sake of the rules.
So, what this principle of faith in the process of bhakti. And that postulates in our processes. So, as devotees the point is that prasadam can offer the higher taste but we have to realise that it is a higher taste.
If prasadam offers the higher taste we have to understand it as a higher taste. If we take prasadam materially then it can stimulate our material desires. So, now here in verse 63 Krishna has concluded the answer to Kim Asita.
Now, we have to start the answer of Vrajeta Kim. So, in the answer the Asita word came only once and that is Vrajeta Vrajeta Kim means Vrajeta Kim. Vrajeta Kim means Vrajeta Kim.
Vrajeta Kim means Vrajeta Kim. Vrajeta means Vrajeta Kim. Vrajeta means Vrajeta Kim means Vrajeta Kim.
Vrajeta means Vrajeta Kindness Joy Vrajeta means Vrajeta Vrajeta Then we have Vrajeta Kim into consideration as a or do we get purity by following the rules and regulations? Both. There’s some level of purity required, but by following the rules and regulations we get purity. So he’s saying that yes, we may not be pure right now, but prasadam is mercy.
But what happens by that mercy? That mercy leads to becoming pure. At least those desires go away. What Krishna is saying is, like I mentioned in the earlier verse also, that we keep struggling with temptation again and again and again and again.
We keep fighting and saying, no, again and again and again. But at one particular time, there’s an illumination. This is false.
This is false. So it may have happened in the past for us with some of the temptations. It will happen with various temptations as we move forward.
So that prasada that works for purity, that moment of illumination is not possible. It’s not a source of illumination. How could I have thought it’s a source of illumination? How that will happen? That will happen with the following of this.
Radha, Krishna, Mukta, Vishnu, Vishayana, Indra, Yajna. So when one doesn’t let senses go towards these objects, Atma, Vishayana, one keeps them under the control of the Atma. Vidheya Atma.
By following the scriptural rules and regulations. Then one will be able to attain this. This is called prasade sarva-dhrukhana han rasyon pajayate prasannachetaso yasho buddhiparyavatishthate buddhiparyavatishthate So now if you see this sequence.
The last to be destroyed before fall down was buddhi. When the buddhi is destroyed, then a person falls. After the ignorance is lost, everything is lost.
So here what Krishna is saying is buddhiparyavatishthate When the buddhi is destroyed, everything is lost. This is called buddhiparyavatishthate. Buddhi is established.
So, in this particular sastra, Smriti Viprama, this particular verse is there. Aracharya has explained what does Smriti refer to. Smriti refers to the instructions of Smriti Vidyut.
The instructions of Guru Sadhu Shastri. I’ll explain how this works. So, relationship between Smriti and Smriti.
So, the word Smriti at one level simply means memory. That’s the common way to use it. Smriti.
I lost my memory. Let’s put it over here. But, in the philosophical context, it refers more to memory of the words of Guru, Sadhu and Shastri.
So, to the extent that we remember the words of Guru Sadhu Shastri, to that extent, we become still in our spiritual life. To the extent we forget the words of Guru Sadhu Shastri, to the extent we become deep in our spiritual life. So, buddhi, for all practical purposes, is equal to Smriti.
To the extent we remember the instructions of Guru Shastri, to that extent we have buddhi. To the extent we forget, we don’t have buddhi. So now, before we have this equalisation, we need to recognise that there is material buddhi and there is spiritual buddhi.
So, material buddhi is a product of past karma. Spiritual buddhi is a gift of mercy. Spiritual buddhi is a gift that we receive as a mercy for our subjects.
So, I mentioned this earlier, that, those of you who are tired, I don’t mean, you don’t have to torture yourself in the class. We will make the recordings after this. So, please feel free.
There is no need for you to torture yourself by sleeping in the class. I understand our students are quite tired many times. And, it’s perfectly okay for you.
I tell the class organisers also, that, if you are tired, you don’t have to come to the class. Because, there is no need, because this is an educational course. And, we are not going to have many jokes or stories or something like that.
So, if, on certain days, you feel that you are very tired, and it’s difficult for you to come, feel free to go and take rest. I don’t feel bad about it. Because, I don’t want to, there are two things I can do.
One is, I can dilute the content of the class and put in some jokes, and put in some entertaining stories. But, then, that is not the purpose of it. That is how I see it.
I see that this is an educational course. And, there has to be some education. And, it requires a certain level of interest and intelligence.
And, more than that, which I feel, is not what you lack. But, it requires a certain level of attention, which is sometimes difficult for us, because our schedules are quite tight. So, I think that, whenever you are tired, you can skip the class.
I don’t feel bad about it. If you want, I can tell them about it. Or, otherwise, if you are having the class over here, you can go to my room also, take rest, and we can come back later.
That’s not a problem. There is no need to torture yourself. That is not the purpose.
Or, otherwise, if you want, I can just recite the Shloka, and I can start telling stories. Whatever Shloka I can tell, stories from this Purana, about how this person fell down, and how that person fell down. I can do that.
I can speak so many stories from Mahabharata, Ramayana. But, then, if you want, actually, you will be having a class that everyone will enjoy, but you will not be doing justice to the whole thing. So, that’s the choice which we have.
So, I don’t want to, as much as possible, go away from the purpose of the Mahabharata. And, now, in the earlier classes that we had, I felt we had more interaction with the question-answers. So, another thing.
So, the first option would be, as I said, that we can go in for having, what shall we say, a lot of masala. But, I would prefer not to do that in this class. The way I bring about interaction in the class is through question-answers.
And, that was what we were doing in the Aishwarya Krishna classes. And, for you, because we have limited time, we are not going to have so many question-answers over here. But, what I think we could do is that I can slow down.
And, whenever you have questions, question-answers in the most educational and productive way of having them in the class. We can have some old-class discussions. We can have some pairing and discussions.
But, I think that dilutes the whole value of the class. As much as we would be just content with the idea of what it contains, we will not be able to do that if we go into that zone. And, generally, the old-class discussions or the pairing, all these are more relevant for say, counselling sort of sessions rather than for educational sessions.
So, that’s why what we can do is to give more question-answers. But, overall, please feel free. If you are tired, don’t force it.
Don’t torture yourself. Because, you will not be able to assist yourself and you will sort of, you will not be able to get benefit from the classes. Therefore, if in any case you are tired, the best would be that before coming to the class, you adjust yourself a little bit so that you can get a little rest.
Right? You can be fresh. If that is not possible, then you can take a little rest and then come a little late for the classes. That is also not a problem.
And, if you feel extremely tired within the class, you can take a brief nap and then you can come back for the classes. That is also okay. But the problem is that I would like to take the class in a way that you just showed.
We are taking a serious subject and Mr. Prabhupada has given a serious purpose. And, I think that we should discuss it in a particular way. Of course, as I said that I am more of an educator than an entertainer.
So, I don’t want to go into that. So, what we can do is if you have any algorithms apart from that, there are three algorithms. One is I can make the class more entertaining.
The other is that we can have more interactive questions and answers. Or, we can go on as it is. Of course, if you have some other ways in which we can improve the course.
And, I will be happy to have suggestions. You can give me anonymous suggestions also. And, we can improve.
We can do that. But, I have certain constraints within which I operate. Like, I want to do just a simple Mathematica and Mathematica series.
And, I also want to make sure that we are making good progress in getting them approved. Like, we are going to complete within some reasonable limits of time. So, therefore, please feel free.
You can try to take some rest before the class. Come a little late for the class. You can take rest after the class.
Or, you can go and take a rest. And, this is not meant by it’s not like when I am speaking this and you are exercising. Not at all.
It’s quite likely that if I had been sitting where you are sitting and somebody else was being classed, I might also have been sitting. So, I don’t I am not participating in that because I myself will be the object of interest. But, we have to work in such a way that we can get the best output from what we are doing.
So, please feel free. If you are very tired, you can just tell me. You can go in the classroom.
And, without telling you, you can go. Or, you can tell them to go. Whatever.
Or, you can come late. But, when you are here for the class, try to be if possible having sufficient energy so that you can be awake. And, we could do another thing is that, I was thinking that you just have one class per day.
I thought that you mentioned it also about it. Because, when you do classes for the whole day, it can become a little too intense for most of them. And, if the other class is a little lighter, then things can be more balanced.
So, you can explore various options. But, the important thing is if you have some other tradition also, feel free to do that. And, this is not at all criticism.
It’s not an idea. I’m emphasising it. It’s just that we are trying to objectively discuss what is the best way in which we can go ahead with the teaching of the Guru.
So, if you have any other suggestions, please, you can reach to anonymously or whatever you can. Give it to me also. And, we can work on it.
So, when Krishna talks about the difference between material and spiritual, hear this part. When Krishna talks about the difference between, he says, I mentioned this earlier about the difference between material and spiritual. In the third canto, it is said that the buddhi is the product of the mode of passion.
And, the mind is the product of the goodness. That is because the mind is what maintains our existence as an existence. And, buddhi is what creates new plans for enjoyment.
So, here when Krishna is talking about buddhi, he is talking about spiritual buddhi. So, the buddhi can be external. The buddhi can be internalised.
What does it mean, external buddhi? Prabhupada, that means you borrow individuals commodities. I don’t understand this sense that everything leads to business. I think sense that everything leads to enjoyment.
But, I borrow individuals commodities. That means this. Gurus of Shastra are saying that this would lead to misery.
I accept that. So, when we hear the words of Gurus of Shastra, we are in one sense borrowing their individuals and acting accordingly. But, when we act accordingly, Ramakrishna when we do, I live according to this, then what happens is that buddhi becomes internalised.
When Krishna says buddhi, pariyapadesh, buddhi becomes established. So, Rampad writes in Introduction of Method of Instruction that one has to follow the muja very strictly till one comes to the mode of goodness. And when one comes to the mode of goodness, how to advance further will be revealed from it.
It’s a very interesting statement. How to advance further will be revealed for one who comes to the mode of goodness. That doesn’t mean that you reject Gurus of Shastra.
But, that means that his own buddhi is established. His own buddhi is established. So, right now, is our buddhi established? To some extent, surely.
That’s why we are trying to pursue Kanha-Nirbha. But, our buddhi is not very strongly established. So, by the following of Guru’s regulations, Raghav-Vishnu, our buddhi will become strongly established.
And when the buddhi is strongly established, prasade sarva-dukkhana sarva-dukkhana When the purity is established, at that time, all miseries go away. One becomes joyful. Why do we become joyful? Because, the constant… Here, Acharya has described, what is the sarva-dukkhana-bhani? Still, the misery will be there in total existence.
Then, how is it that all the miseries go away? He has described that This refers to the misery of craving for material enjoyment. sarva-dukkhana-bhani sarva-dukkhana-bhani is the structure. Remember, I quoted this verse from the Indra-Gita, So, Raghav-Vishnu says, what is misery? Misery is the expectation of material enjoyment.
When we expect, I don’t think I’ll get enjoyment. That expectation itself is agitated. Will I get it? Won’t I get it? Will I get into trouble if I don’t do it? That whole complexity of the thought process, that is agitated.
So, dukkhana-bhanu-sukha-bheesha and just the freedom and agitation is itself a degree. sarva-dukkhana-bhani sarva-dukkhana-bhani So, when we get the monastery of the Lord, all the cravings go away. And, that means the cravings, this dukkha is, sarva-dukkhana-bhanu is destruction of cravings.
Cravings for material enjoyment. And then, prasanna-cetra-sohya-sukha prasanna-cetra-sohya-sukha is what? Here, when one realises that I am satchitananda-atma, then what happens? That realisation of our satchitananda nature. So, when we realise that, then we become joyous.
So, on one side, the external craving goes away. Second side is, people will have this experience, right? At that time, they will be free, as the experience becomes steady. That means, at that time, we don’t need any external supervision, external chastisement, external instruction.
We ourselves have realised it. We ourselves have realised it. And then, we do what is good for us by our own intuitions.
We don’t need any external supervision, chastisement, instruction. Chastisement means, I don’t do this. Supervision means, I am doing that.
I am watching. Instruction means, chastisement means punishment for doing wrong. Instruction means, remind me that I don’t do wrong.
Supervision means, watch out, somebody is hatching. So, I won’t do wrong. But we don’t need any of that.
This is actually what is good for us. So, now, Krishna will describe in the next verse, what will happen if the gutti is not established. Nacha Yuktasya Bhavana Nacha Yuktasya Bhavana Nacha Bhavata Shanti Nacha Bhavata Shanti Mashantasya Kutasukham Mashantasya Kutasukham So, if there is no gutti, if there is, one is not Yukta.
Now, what is this verse? This verse is actually, where is the word yukta coming out from? It came into point 61. Yukta-asita-mantra. So if one is not yukta, then one can’t have yukti.
One can’t have bhavana, how am I in a steady mind? One cannot have shanti and one cannot have sukha. Krishna has emphasised it even in this section. In the section on how to control the senses, he said the crucial point is yukta-asita-mantra.
Even in the section on how to engage the senses, the central point is yukta. If you are not yukta, you cannot have a steady mind, you cannot have a controlled mind, you cannot have peace, you cannot have happiness. So now Shri Raghupat’s purport in this is classic.
Raghupat says that many people will pretend that I am very peaceful, but he says that one who is engaged without a relationship with Krishna is certainly always in distress and without peace. However, as much as he may make a show of peace, it is going to advance later on. People can put on an external facade of peace for some time, but if they don’t intervene a little with Krishna, actually they intervene insecure, they intervene unloved, they intervene unsatisfied.
And that will come out at some point. So he says Krishna consciousness is a self-manifested peaceful condition which can be achieved only in relationship with Krishna. Self-manifestation is extremely important.
And people are like come down, come, come, come. I think they are trying to externally bring in peace, externally bring in peace. But here he is saying self-manifested peaceful condition.
That means from internal interaction with Krishna one is peaceful. So actually if you are a devotee, you are internally very active. So we conclude with this point.
There is a difference between peace of mind and peace of heart. Peace of mind, peace of heart. In the Bible there is a phrase called the peace that passeth all understanding.
That means there is a peace, from a particular point of view, a person is in trouble, he might be in misery. But if one has taken shelter of God, you will have a peace that passeth all understanding. And you don’t understand how a person is in a peaceful situation.
So the material point of this composition is peace of mind. But actually peaceful because it is connected with Krishna. The peace of mind just means basically absence of agitated thoughts and desires.
Peace of heart is the connection of the soul with Krishna through love that offers shelter to the soul. So we connect with Krishna through love, then through love Krishna gives one more, I am under my Lord’s protection. So whatever happens, I am protected.
So this peace of mind is what religious people want. And they may get it to some extent by going into some peaceful situation, by trying to do some regulation operands or whatever. But that is not the reality.
Because the desires are there. The desires will agitate the mind. And even if somebody curbs the desires, still the desires can pop up their head at some point.
But when I devote to Krishna, then just like sometimes in a crowded local, you may see a lady sleeping on the shoulder of a man. Now there is so much crowd and there is noise and there is a religious being who is sleeping. Why? Because I am at the shelter of my devotee.
So like that, a devotee is completely sheltered under Krishna. And that peace which is there, which comes from Krishna’s shelter, that is not something which is artificially created. Somebody can pretend to have a peaceful mind.
You can act peacefully externally. Prabhupada is talking about something deeper. Self-manifestation is one condition that can be achieved only