Gita study Mumbai 2012- 02.67-72 Going beyond sense control to mind control

Transcript

This is an AI-generated transcript and may contain some errors.
67th verse Charatam means move around He asked the jade the king that was the question he said how does he move around so why is he moving around, what is the reason so in one sense this verse and verse 16 are having a similar theme but the context is different both are called 68th verses in the core you have become how a person can fall down and this verse also how a person can fall down but the 68th verse context is how a person can fall down while trying to restrain his senses and keep them inactive and this verse talks about how while engaging one’s senses one can fall so the danger of while you keep asking control the senses the danger is talked about in 68th verse and 67th verse the danger while trying to act in the world with the senses is talked about so Krishna uses two different contexts and there he does not use the word example to say that this person is intelligent he is intelligent but still he is pragmatic here the example that Krishna is giving you that wind carries away a boat which is only a seam so the very fact that the boat is on the seam indicates that the boat is trying to move but while trying to move in one direction or to win we move it in other direction so the idea is when a person is trying to engage his senses like a jamin when he had gone for some work he is trying to go around to collect firewood and other paraphernalia for his father’s worship and while going what happened the perception of that embracing created a gust of wind of desire in his heart which dragged him off an entirely different track so chavatam chavatam means the senses are moving so while the senses are moving if he if the mind focusses on a particular thing whatever it focusses on tad asya pratyam pratyam so earlier Krishna had talked about asya pratyam pratyam is this his pratyam is so low that means person has pratyam and with the pratyam with the intelligence he is trying to act in the world but when he is acting in the world if another degree if he focusses on some subject what will happen the example is given wind blowing away a boat now the wind blowing away a boat has several significances example first significance is that actually when boat is in the ocean it is an intrinsically vulnerable situation similarly as long as there is a little world we are in an intrinsically vulnerable situation we can fall Prabhupada writes in the post conjunctional algorithm that it’s a very interesting quote the liberated soul is ever alert to not be entangled by the temptations of mind that’s the quote now if you look at the liberated soul basically what is the quote liberated soul is ever alert to not be trapped by the elements of mind this quote seems paradoxical the idea is person is liberated then he will never be trapped by mind but what is the cause of the liberation his alertness that he will never fall into mind the cause of liberation is not that he has gone beyond temptation but that he is alert all the time should there was one liberated soul and thus he remain always alert not to be trapped by the illusory energy everything liberated means is beyond illusory energy he is liberated means he is alert to not be trapped by the illusory energy so there is a difference I hope the difference is clear it’s like somebody is released from the jail that’s our conception of mind I am released from the jail and I am out of the jail and I don’t have to bother about the jail but as long as we are in the middle world we are still in the jail isn’t it so the shackles are off the shackles are off so if we cultivate those desires when those desires sink in our heart then immediately we get caught so the liberated soul is liberated because he doesn’t allow those desires to come in and that’s my idea so because he is liberated so he will remain always alert not to be trapped by the illusory energy so to the extent we are alert to the extent we are still in the middle world so we are in a intrinsically vulnerable situation as long as we are in the middle world right that’s the first point the second point is that the example of a boat in an ocean indicates sorry a wind in an ocean indicates that there is a higher power that makes us helpless there is a higher power that makes us helpless significance of boat in an ocean what is the first significance intrinsically vulnerable situation vulnerable means in danger prone to attack then so this is a boat is coming and the wind is great don’t get carried away by the wind like that the idea is there is a higher force that is maya overpowers us which is the we are like the boat and maya is like the wind higher force overpowers us now we can correlate this with the verse in the 11th canto so in that analogy also new bodies come back to the boat gurus are the captains and the favourable winds are the wind in the ocean so here the higher force bit overpowers us that means when we subject ourselves to visual temptations then we get carried away but if we cultivate the favourable wind what is the favourable wind we expose ourselves not to mundane literature and mundane stimuli but we expose ourselves to emotional stimuli we expose ourselves to spiritual literature and that can get affected similarly this higher force this Vedic literature can help us so it depends on which wind we place ourselves in the ocean if a person wants to go in a particular direction in the different places the winds are going in different ways so in this place the wind is going this way, other place the wind is going this way other place the wind is going that way so when we place ourselves in a visual then going in a particular direction will become easier but how do we impose these things like that for us if we place ourselves in devotional association then the intense devotional association the wind follows us easily if we place ourselves away from devotional association then it becomes tough and if we place ourselves in entire non devotional association so there is non devotional association and there is anti devotional association non devotional most of the time when we are working in companies people don’t bother much about what we are doing we just do our work that’s non devotional but if we go to after the company there are parties people drink and smoke and there is dancing that is not just non devotional that is anti devotional that is in such a situation the survival becomes so it’s very important to place ourselves in the right direction and certainly if you tackle devotional association it will become easier if we place ourselves in the right way it’s possible actually devotional association has some type of struggles of fighting with the external world the struggle of fighting with the mind and senses is not all that easy so this is a very profound attitude and what is the key over here how do we get forward in a new way contemplate whatever we contemplate on in the company if we contemplate on Krishna then Krishna will be generated in our minds and we get Krishna so now after giving this to Krishna tell him he has told the danger over here how does one avoid the danger he tells that in the next verse that person Nikritan was controlling Sarvashana. Sarvashana means all the senses and entirety. The Sarvashana has two implications.
One is all the senses, weak sense, entire. Sarvashana means complete set of senses, weak sense, complete. Nikritan Sarvashana.
So Indriyan Indriyatma completely controls the contact with the senses of the senses. It doesn’t mean he negates it. He can’t avoid contact with the senses.
He controls, regulates. Nikritan hasya pratyaham. Pratyaham means first degree ignorance.
So, as I also described in the previous verse, the word yanket. Indriyanam chalna yenmano niket. Yen means whichever.
So, even if one of the senses focusses on that subject, whichever senses focus, whichever senses focus, that person falls for him. Therefore, in this verse, I say, sarveshata. Control every one of the senses.
Now, this makes him complete. And this is completely, control all my senses, all my connect. Now, the word Nikritan, he can have a negative connotation.
He has to be straight. He can’t avoid the yogi pratyahara stage where one just withdraws all the senses in him. Arjuna is a person who is very simple like this.
A person who has withdrawn his senses completely. There is nothing to do with the sense objects. How am I a practical person? No.
I am just a person who just has to be very strong. I have to withdraw all the senses. So, Krishna answers first by telling, Please do change your manners.
And he says, there are two different kinds of people in this world. And that’s what he is telling now. If you try to evaluate a spiritual person from a religious perspective, you will find that he is a totally hopeless person.
Hopeless, miserable, joyless person. So, he says, there are two different kinds of people in this world. That’s what he talks about in this verse.
नानिशा सर्वभुपाना तस्यां जागति सन्यमि यस्यां जागति पुर्थानि नानिशा पश्चतो मुने So, this is a verse which is metaphorical. What is the metaphor in this verse? Did we discuss this verse in the issue-picture course? We discussed about reality. Now, what this verse literally says, doesn’t make any sense literally speaking.
That which is night for all living beings is day for the self-ruled group. And that which is day for all living beings, night for the self-ruled group. So, now what does it mean? Night and day are the same for everyone.
Chronologically or biologically speaking. See, time varies, isn’t it? So, here what Vishnu is referring to is, he is referring to night as the sphere of activity. Day as a sphere of activity and night as a sphere of inactivity.
So, day for sense gratifiers is equal to night for sense for spiritualists is equal to sense gratification. Similarly, night for sense gratifiers is equal to day for spiritualists is equal to spiritual activities. That means, Vishnu is telling that which is the arena of activity for buddhistic people is the arena of inactivity for spiritualistic people.
And that which is the arena of inactivity for spiritualistic people is the arena of inactivity for religious people. When devotees go and perform dharnams, and people are dancing and singing in ecstasy, what is the point? What is the point? I am busy with a book, I don’t have a right to be happy like this. I just can’t comprehend.
All devotees chanting, dancing, singing, ecstasy, you have to lie in the joy for that thing. That is day. But what is it for? It is night.
It is night. Long ago, there was a man in America, he had made a poster. He was like a person, maybe a follower of Abrahamic religion.
He is observing his devotees dancing and singing in consternation. Consternation means complete bewilderment, frustration, anger. What in the name of God are they doing? And then, another person pops up and says, they are chanting the name of God in the name of God.
Because he just can’t stop. What is this? I just can’t comprehend it. So, the idea is that this is chanting.
It doesn’t make sense to teach it. So, Gyan Shastra Gokarna was saying, and similarly, sometimes they have such strange events. And these events are immensely popular.
There are, I thought it was just an odd thing, but it is quite a popular thing. There are dog barking competitions. There are dog barking competitions.
And you know, who’s dog barks the best? And you know, they have highly paid judges who will evaluate which dog barks the best. And how people do, people not only tell their dogs the competition, but many people go and watch which dog is barking. And this is completely absurd to us.
This is another thing. This may seem a little extreme, but even if we look at sports. Sports, again I said, it’s not simple.
The sheer amount of emotion that is invested in sports, it borders on the answer. Just one event, one sport somewhere happening, it just goes mad over the sports. So, what is there to be so worked up about? It’s because somebody tells you something is useless.
People just can’t comprehend it. What is there to be so worked up about? So, this is the example of second part. I would be so excited about nothing that is really going to change in India.
Generally, whatever the media chooses to make big, it becomes so big. In a sense, the media doesn’t report news, the media creates news. That means, whatever the media reports becomes news.
And if the media in India starts, at least several years ago, the sports would be on sports pitch. But now, the sports come right on the front pitch. You see, India is not so Indian enough in producing football.
But because the western companies want to sell their brands to Indians, and they also sponsor the western soccer star, the soccer of leagues. Now, they are aggressively marketing soccer in India. And especially in soccer, because people are interacting with the western world, they have become increasingly mannered for soccer.
Recently, there was some soccer cup, so actually, they said that the viewership in India was the biggest in the history of India and it was comparable to the viewership in practically half of the world. There is no Indian player there, but Indians will come and, you know, just out of it. So, if you don’t have much emotional attachment to football, it’s not even our country there, it’s not even our players there.
And they are going to get nothing. And Rupa in the report explains that even these middle class people are also intelligent. There are two classes of intelligent people.
Middle class people are also quite intelligent. The way they have done sports writing is one of the most highly paid and well written brands of writing. They might take an event and analyse it so systematically and write about it so eloquently, but ultimately, it’s just one enlightened intellectual about this particular case.
So, surely there is intelligence involved, you know, didn’t I tell you? But, what is the use of that intelligence? What is the purpose it is in itself? So, one intelligence is used for launching a solution and another intelligence is used for launching a particular plan. And Rupa explains that this is the Kyan-Vishna-Asar that we want. So, what is the connection of this verse? Don’t evaluate a self-realised person for nothing specific.
For example, if a devotee is, if say, a spiritual teacher becomes world famous with a lot of disciples, a lot of followers and a lot of books, has become particularly successful, then what are those people taking spiritual practises? Otherwise, what is the That’s why I told you before, he was telling me, and I had to add on one programme, the host of that programme, I told him, I have to do this. What did he do? He said, I should talk to him. He said, you should talk to a devotee.
I said, what did he do? I said, what did he do in his life? His idea is that, did he open any business? Did he earn some money? What did he do? The idea that somebody will talk to God is so extraordinary. What’s the big deal about that? It doesn’t make sense. What happens is, especially those Acharyas who are preachers, it’s easier to appreciate, but those Acharyas who are Vajnanakis, just completely independently, they were absorbing their own life.
It’s not very difficult for them to do salvation. So, this is a completely different circumstance. And now Krishnaji is telling us that it is beyond the value of simplicity, but in reality it can be experienced.
Now, Krishnaji in the later chapters explains that nirgiridhitana doesn’t mean complete abstinence. Abstinence is not nirgiridhitana. This is nirgiridhitana, which is history, regulation.
So now, after describing these two different values, now Krishnaji describes how a person can be undisturbed when a weather is bad. Because what he said is, one has to have two senses. And one example that he gave was the wind will come, but you don’t get blown away by it.
Now, how is it possible for that Krishnaji to give another example of this? To illustrate how one can be undisturbed when it’s not in his hands. … … … … … … … … … So, here Krishna has a chala which means unmovable. The word means that gajimitra.
The moving is happening. But even when the motion is happening, the ocean, the rivers coming to it, there is motion also. The rivers are moving and the rivers are moving, what will happen? The ocean will naturally get some disturbance.
But the ocean doesn’t get so Similarly, he says, Abhidhara kama is mentioned in the same way, so that the desire is taken care of. Right? But we don’t do it. So Shanti Mahaprabhuti will draw on the problem.
This verse is also, we often have heard this verse, it is quite a significant verse, because again it contains many significant points within its metaphor. So first thing is, normally we think of desires as going out. I desire something.
I desire food. I desire sex. But Krishna is talking about desires coming in.
Rivers come into the ocean. The ocean doesn’t go to them. So what is the significance of that? So normally how it works is, temptations come in and desires go out.
Temptations come in. Let’s say subject to God. Follow the human consciousness.
And then, if that desire gets with that, temptations can get with that. And the desire can go out. So when Krishna uses the word Kama, Kami, it’s a very significant phrase.
It’s a little paradoxical. Desirer of desires. That’s a little… Desirer of desires.
What does that mean? This desires refers to tempting sense objects. Temptations come in and desires go out. So what Krishna is saying, he says, Tuna, Kama, Kami.
That means there are no desires in response to temptations. So, sense object is here. We are here.
So we encounter, if I’m going to Chakruti in the world, I’m going to go out in the world, naturally I’ll encounter no temptations. So the sense object desires will come in. Like rivers coming in the ocean.
But, from which the desires will go? That’s what Krishna is saying. So there are no desires in response to temptations. Or other… There’s no agitation due to temptations.
So the word desire is there in both cases, Kama and Kami. So, Na Kama Kami, that means, first one term refers to temptation. And second term refers to agitation.
That means there is no agitation in response to temptation. There is no agitation due to temptation. Now how does this happen? How does this happen? Krishna explains that.
By the example of the ocean. So till now, I have not got the point of the ocean. I’m just analysing the concept of Na Kama Kami.
So Prabhupada explains in the Purport. That, so he says, Prabhupada is actually talking about inclination only. That is the proof of Krishna consciousness.
One who has lost all inclinations for material sense gratification, although the desires are present. So what is the difference between inclination and desire? Desire is incoming, inclination is outgoing. So, it may not be clear from that context.
The point is, to make it more clear, the temptation comes in. The agitation goes out. The desire for gratification goes out.
Prabhupada says that, the desires will come. Now, another place, Raja Raja explained that, when Yamuna Charya said, that I will be of the Narasimha, that is what he meant. He said, when I think of sex, life, determination, I see the difference.
But now, this verse, talks about how a realised soul, who has a mistake to his instinct, he uses this verse for emphasising that point. Like, from the point of view of Ravishankar Krishna’s sweetness, sense gratification appears, so there must be something that is bringing it. But another point to look at here is, even from Ravishankar Krishna’s sweetness, the thought of sex is coming in.
Thought of sex is still coming in. But there is a small insistence. One doesn’t get excited by it, one gets disgusted by it.
It’s a small sense of agitation. So now, for us, disgust may not be there, disgust may be there, it will be there. But at least, we can avoid agitation.
Actually, this is, there is no mention of this, I don’t want to mention this. So now, to understand how this can be possible, to understand, this is the point of Ravishankar Krishna’s study, temptations will be there, and they will send in, the secondary desires will be there, but there should not be any agitation, which will send the desire out. So how is this practically possible? That is indicated through the example of ocean.
So, there are two possibilities. One is, our heart is like an ocean, the other is, our heart is like a puddle. Puddle is a very small body of water.
So, if a river comes into the ocean, so, when river enters into the ocean, ocean is undisturbed. When river enters, the ocean is undisturbed. But, when the same river enters into a puddle, it becomes totally disturbed.
So essentially, what Krishna is saying over here is, that until you make your heart like an ocean, your heart is like an ocean, then, when a river enters into it, it is not disturbed. But if your heart is like a puddle, then, when the ocean comes, river comes, you make it disturbed. Now, what does the ocean and river indicate? It indicates, abandoned inner happiness.
And puddle indicates, scant inner happiness. Scant means very little. So, if by our devotional consciousness, we have invoked Krishna’s presence in our heart, then, what happens is, we are experiencing happiness.
If we are abandoned in our happiness, then our heart is like an ocean. But, if we are not being chanted properly, if we are not heard properly, if we are not connected with Krishna, then our heart is empty, as well as happiness. And we are naturally happiness-seeking.
So, when some process of happiness comes in our life, it is difficult. Very difficult. In fact, we have to be very careful.
That’s why, the only process we should take, is, to transform our heart into a puddle, into an ocean. So, right now, our heart is like a puddle. Not exactly like a puddle, somewhere between a puddle and an ocean, right? So, actually, in the Chaitanya Chaitanya Amrit, in the Bhagavad Gita, my tongue is like a desert.
This is if I, by chanting the pastimes of Chaitanya Mahaprabhu, my desert-like tongue will become the tide. And, beautiful flocks, and grains, and fruits will grow over there. So, the same principle, that right now, our heart is like a stagnant, that will be water in a minute.
But, if you keep the rain in Krishna’s heart, if you see Krishna’s heart, a lot of rain comes in a desert, then even a desert can become a, become a, a dream for that day. A desert can become a river. A desert can also become an ocean.
It’s a very powerful ocean. But such geological, topographical changes happen at night. So, just as, it requires a real effort, and it’s not possible, humanly, to convert a particle into an ocean.
If I decide that, okay, I’ll get water, I think we have to put, we’re trying to dry up the ocean. So, if I try to manually convert a particle into an ocean, it’s not going to happen. But, we do show Krishna.
So, everyday when we’re trying to hear about Krishna, chant about Krishna, what are we trying to do? We’re trying to invoke Krishna’s presence. And, when Krishna reveals himself, in our heart, it becomes an ocean. When our heart becomes like an ocean, Krishna becomes an ocean.
And, till that time happens, till that time happens, we have to use our intelligence. Actually, when we are, at this stage, we have realised, at that time, we’ll stay on the spiritual platform because of our Krishna. But, in the sadhaka stage, we stay on the spiritual platform because of our Krishna.
So, when he transforms our heart from a puddle, this is not possible by human effort. Only by grace. Only possible by Krishna’s grace.
During the transition, during the transformation, that means sadhaka stage, what keeps us spiritually, what keeps us on the spiritual platform is our complete intelligence. And then, after the transformation, this is the stage where we are free to allow for Krishna. That’s why, at our level, it is important for us to be positively sound.
So, that means, when the desire is coming, it’s not that at our level, we are experiencing constant inner ecstasy. We have experienced some inner happiness, also, otherwise we would not be here. So, we will not experience it constantly.
But, it will increase usually. Because, every time we are happy, it’s a period of happiness. And then, we don’t have to worry about it.
Now, any questions about this? Yes. So, if the whole situation plays with the mental opposing direction, what should we do? That’s actually a serious question. As much as possible, we try to avoid that situation.
Let me say, somebody is working, and he has to take up a job. Of course, if he tries to take a job, there is a situation. And, generally speaking, the only person getting the actual job who is not there, that person is not there.
Sacrificing that job is equal to sacrificing the whole situation. Similarly, if you are doing good services, in service of this job, say, situations have a lot of features. If you are doing good stuff like that, then you can start doing services with good people, a lot of good people, who are willing to contribute, and not give up.
And, as you know, a lot is being done. So, if you are doing a good service, you need to get out of that situation. So, now, we can’t say that, I won’t stay in this field.
Where will you go? You know, if you focus on global governance, in our case, in a global community case, are there people there? Are there people there? There’s a lot of people there. We are not avoiding that. But, certainly, we can avoid ambiguity in the situation.
We have a right to ask for that. So, we should try to avoid that kind of situation. But, apart from that, avoiding, we can also create a world within, in the sense that, if we lose that much people, if we collect it, we can also create that world.
It’s like, even if it is going in one direction, the world is going to continue in the other direction. So, why must we do that? Why must we do that? Surely, it’s not that it’s not possible. So, we need to avoid these kind of situations where, nobody gives us more efforts to go.
Then, they try to create this space for themselves. We can have a right to not stay in that field, to not go in this field. Or, try to create something in this field that has an institutional value.
And, I think, we need to do that. Yes. In some cases, we can, we should avoid this situation.
We know that, in this, in the devotees, we have had this debate, there are a lot of devotees. So, at that time, the devotees, under the non-Muslim archives, they were doing QT. QT has been very popular.
And, they were in Los Angeles. And, there was this Hollywood culture over there. So, right in the Hollywood area, they would do a full QT test.
And, they became very popular. You know, dancing, exotic dress. And then, as you know, the devotees started getting invitations to come and perform at night clubs.
Night clubs, they wanted them to be invited. They said, come and do some QT. So, they went for one QT programme.
And, one particular programme. And, after the programme, what happened was, some people started coming and touching the mother-in-law’s feet. The idea that they think that it is a night club.
It is a night club. Because, the woman came there. And, she was full of energy.
Full of energy. And, then, they were like, Rupa, don’t die. Save your life.
You know, it is good that you spread the bodhichitta. But, you should think whether there is a chance of meeting with a human being. So, then, you should meet with a human being and try to find another human being.
So, Rupa atma, as bold as he always mentioned, superstitions. We have to be careful. Because, I think we have a right to avoid situations where there is a human being.
But, we should be bold enough that every time we have a situation, we avoid it. Certain situations, when we know we are not alone, we avoid it. So, it is correct.
Now, Krishna describes, kihaya kaman irasarvan kihaya kaman irasarvan kumam sharati nispruham kumam sharati nispruham nirmam om niraham paraham nirmam om niraham paraham sasanti manikachati sasanti manikachati So, now, Krishna is describing a paradox which we know here. He is charati, the person is moving. But, how is he moving? kihaya kaman He is moving about but he has given up desires.
So, Arjuna’s question was simply, how does a person move? So, it is charati. He moves but without desires. kihaya kaman irasarvan kumam sharati nirmam om paraham kumam sharati kumam sharati nirmam om niraham kumam sharati Giving up desires is not charati.
Self-control is physical. Giving up desires is mental. So, Krishna said, kihaya kaman irasarvan kumam sharati is mental.
Actually, this self-control is called as dhamma. And, giving up desires is called as shama. Shama and dhamma are the characteristics of dharma to come into each other.
So, in one sense, Krishna is talking about 18.67-68. He is talking dhamma. Dhamma means sense control. What is sense control? Control means don’t indulge even when desires are there.
That is the meaning of sense control. Have the desire to indulge but at least have it not be physical. But now, when Krishna is going forward, 1870-71, he is talking about shama.
The shama is mind control. Don’t entertain the desires themselves. 18.7-68. Don’t entertain the desires in the shama.
Now, in one sense, shama seems more difficult. Not entertaining the desires seems more difficult. But, actually, it feels like more difficult.
Dhamma seems easier but it feels like more difficult. That means, you can create a sense of control. You can say, I don’t enjoy.
It actually makes life more difficult. When I think about it, I dwell on it and I say no. On the other hand, you say, I am not thinking about it only.
It is more difficult. You will be more alert. But, if you can do that, then it makes life easier.
So, that’s why it feels better if you can avoid agitation in the mind. Prabhupada writes in the 2nd canto of Srimad Bhagavatam that if somebody wants to accept the renounced order, at the very least, one should be able to control the gross self-desire. The gross self-desire.
Without it, one cannot accept the renounced order. But, then, one should go further in pure self-desire. So, controlling gross self-desire comes to a dhamma.
That is what it means. It is a deliberate one. But then, as we move forward, the gross self-desire comes to a dhamma.
So, how does dhamma come to the gross self-desire? Some of Aracharya discussed something very interesting earlier. He said that such a transcendental beast loses faith in material desires. It’s a beautiful phrase I think.
Lose faith in material desires. So, dhamma happens when we lose faith in material desires. So, we are afraid of losing our faith in material desires.
But, it’s wonderful to lose faith in material desires. What does it mean to lose faith in material desires? means lose faith in material desires. It means to lose material desires.
It means to lose faith in desires. It means to lose desires. It means to lose faith in desires.
means to lose faith in desires. It means to faith in desires. It means to lose faith in desires.
It means to lose faith in It means to lose faith in desires. lose faith in means to lose faith in means to lose faith in desires. It means to lose faith in It means to lose faith in desires.
We lose desirelessness It means real desire. life. consciousness is actually desirousness.
For the recessing point again, real desirousness is desire for the satisfaction of the mission, not an artificial attempt to abolish desirousness. Not an artificial attempt to abolish desirousness. So, we cannot say anything about this, but we have to look at it, like we see beautiful people, folks, students, when I see them in the programme, this is a wonderful object.
Now, this is under issues of duality and issues of recognition. So, duality, when we see people, then we start to think that these people choose to be like this. These people choose to be like this.
I mean, I think of it that way. So, when we had one of our big programmes in Himalayas, so at that time, there was this film actress, Hemavali, who is regularly coming to the Himalayas. So, she was supposed to come for one of the programmes.
So, we said, that, Hemavali’s mother is going to come for the programme. So, actually, that was a little jarring. But when you take a look at it that way, what happens is this sort of anxious usage of words, it contradicts our pre-existing misconceptions.
And the external does join us to revise our internal misconceptions. That means, we have a previous conception of a particular new star as the sense object. But then we impose ourselves, at least by external means, within the film.
So, what is happening, we are thinking of that person not as a source of enjoyment for us, but as a person’s informational service. So, external forces help us. External forces help us in developing that changed consciousness.
The idea is, all the objects in this world, we see them as the informational service. So, if we are going to preach to Mataji, at least some theoretical understanding has to happen. We are not women, we are souls in the Krishna sense.
And they are souls who have come to get Krishna from her. Actually, we start with the rituals. One of the most intoxicating things for a man is to hear a woman laugh and obviously in colleges they have, where people can crack jokes.
And when a woman laughs at them, it’s the jokes of my life. So, women have the same tendency in very similar relationships. When we speak about Krishna, what may happen is, we are thinking, okay, how many women have laughed at my jokes? It is very interesting.
The moment they make this advance in their love for Krishna, we are getting such a big riddle by thinking about that. So, at least theoretically, to understand, women were not meant for souls. We may not be able to see them as ghosts.
They don’t dress like ghosts, I am so jealous. So, certainly it is difficult. But at least we need to stay there.
Souls were meant for salvation. And then, so, we can’t abolish desires, but the desire for satisfaction. This person has come for Krishna’s, to gain Krishna, to learn about Krishna, to serve Krishna.
And then Krishna describes, he gives a hint for the first time in the Bhagavad Gita, of the moment of death. So, this verse is at the summary. He is talking about the successful transcendentalist.
How he should live. What are the characteristics of that aspect. Krishna goes forward and adds one more, Esha.
This situation is spiritual situation. And if one is situated in this way, one will not be liberated. And if one is situated this way, at the time of the Andhakaal.
This Andhakaal will be elaborated by Krishna in later chapters. Because Arjuna asks different questions. Arjuna will not think of Andhakaal.
Arjuna will think of Yudhakaal right now. So, all his questions right now will be about Yudhakaal. Then in 7th chapter, Krishna will once again refer to Andhakaal.
Then, Arjuna will ask about Andhakaal again. Krishna will repeat this. Andhakaal is Brahman Yavan.
What is this Brahman Yavan? You see in the 6.15, we will discuss it at that time. At this stage, we will just focus on Shri Raghupat’s part. Raghupat says that this stage can be attained in one moment or it may take several lifetimes.
It is a matter of understanding and accepting the fact. Understanding that I am serving the Krishna. Accepting that.
Only attaining the understanding. Raghupat says that actually devotional service of the Lord is not different from attaining the kingdom of God. We are practising devotional service as well as the kingdom of God.
But the difference is from going back to the kingdom of God is that from devotional service of the Lord we can come back to material engagements. So, we go back to this. For all practical purposes when we engage in devotional service, we are engaged, we are actually permissible.
We just have to stay like this continuously. And then, Raghupat concludes by saying that this is the perfection of life. So, we can have a discussion about the flow from this chapter to the next chapter.
Thank you very much.