Gita study Mumbai 2012- 03.14-20 Playing our part in the cycle of sacrifice

Transcript

This is an AI-generated transcript and may contain some errors.
And we will discuss this in one of our future classes. Thank you very much. So now, if you see the verse 10th is like a seed and this is the expanded.
What the verse 10th says is that by these two things will happen to you. Yesha Gosveshta Karma Guh to fulfil your desires. And Yajender Shreyaha Parama Vapasit.
That was the next verse which said that. You will get the ultimate Shreyaha also. So how that ultimate Shreyaha? In one sense, getting our material need in the short term.
Shreyaha is getting our spiritual fulfilment. So how one will get that is described in this verse. The previous was described how one needs to satisfy the Devatas to get our material need.
Otherwise we are thieves. Then this verse talks about how we will become purified when this is not yet. Yajna in one sense is the external purpose of satisfaction of our material needs.
It also has an internal purpose of purification. So how does the purification take place? It is described that So people become freed from all contaminations when they take their Aashin. Aashin means to excel.
Yagyashishtra is the remnant. Yagyashishtra is the remnants of Yagya. And when one takes that, does it mean that Krishna is using the word Sant for the first time Krishna has used this word in the Bhagavad Gita.
So Krishna has used the word yoga, yogi also touches on it strange. Santa is used for the first time. Santa is a much more of a devotional word.
Not exactly Gita, but Santa. So he is telling on the other hand, so the Santas have become purified by taking Yagyashishtra Aashin. Those who don’t do that, those who are actually taking the food that is used to cook for sense gratification, they are actually taking sin.
Therefore Krishna is telling that this process is essential not only for external maintenance, but also to save us from karmic reactions, keep us protected. Previous verse said that these people are stale. Wonder okay, these people are just living unhappily.
But no, they have been bound by karma and they will get the reactions. So this is this and 9.25 other two verses, 9.26, other two verses that we talked from the scriptural basis of Prasad. This is where to offer, should offer Yagya.
9.26 is when Krishna says that we should offer to him and accept. So this is now Prabhupada quotes, how? This is Prema, there is also a Santa. But the Santas are actually having a compact of love.
So the Santas being always in a compact of love with the Supreme Personality of God or in Govinda or Mukunda or Krishna, cannot accept anything without first offering to the Supremes. So this is the verse which talks about offering to Bhoga. And now Bhoga is one important thing we offer.
But in one sense, everything that we use, we sanctify by offering to the Lord. And in Togita Uttama says that, actually we devotees become purified by taking your remnants. The remnants include not just the food, but the other paraphernalia also.
We accept the garland and offer to the Lord. We take the fragments and offer to the Lord. So like that, we become purified.
So all of this is shishta, yajna. Now Krishna, can you further describe how this whole system works? Yeah, now if you look at the context, is it Krishna talking about a practical yajna? Even in the Vedic times, there are some yajnas which are performed on a daily basis. The Brahmins perform the Agnishun yajna, the Adhibhutra.
That’s what they perform regularly. Then there are some yajnas which are very rare, like Ajasundhira and Ashwamedha. They are very rare yajnas.
It has to require a lot of resources to have a lot of resources. So there are certain yajnas which are performed regularly. Ramayana says that Vishakumaraj had a sacrificial fire which was never extinguished.
He kept it on constantly. So that means some sort of yajna is going on. But here when Krishna is using it, obviously yajne shishta asina.
Now how can one literally speak, eat the remnants of yajna? When we have diksha, at that time maybe the food that is offered, we may take a little bit of that and apply it on our head. But apart from that, it cannot refer literally to the yajne shishta asina. The remnants of yajne shishta is not always edible.
So Krishna is talking here, he is talking in the broader sense. Originally it might have a narrow meaning, yes. That should be a yajna.
And it gives a vertical result. But if we are trying to apply it in the context of eating, then it has to be in a broader sense. That the food that we eat, we offer to the Lord and then we take it.
Yeah. So now Krishna goes into the background to describe how, when we satisfy the demigod, when we satisfy, how yajna plays a role in it. So anna, by anna, how does anna come? By parjanya.
Parjanya is raised, of course parjanya can also be a proper noun. Parjanya was the, do you remember in Krishna Nilayam? Parjanya was the grandfather of Krishna. In the Maharashtra, father-in-law is parjanya.
So yajna bhavati parjanya. Now the first two points we can understand with our observation. We need food to eat and food comes from rains.
In this chain of reasoning, Krishna has given further points that parjanya comes from a yajna. And he says yajna, karma samudbhava. Yajna is born from karma.
We will look at this, I think, let’s look at the second verse first. Then he is going back and saying, okay, karma, how do I know it is my karma? Karma I know from Brahma. So here Brahma refers to scriptures.
And where do the scriptures come from? Brahma akshara samudbhava. Scriptures come from Krishna. In the akshara, the transcendental absolute truth, the Lord is being referred to as akshara in the 15th chapter.
So actually in the 8th chapter also the akshara is referred to as akshara. So that Lord never deteriorates, never falls, absolute truth. So that Brahma is situated everywhere, is all-pervading through the medium of yajna.
So here’s a diagram to illustrate this. So let’s start the change of directions. So the three entities are maintained by Anna.
And Anna comes from parjanya. The parjanya comes from yajna. The rains come from yajna.
Yajna comes from karma. That means those who are doing their prescribed duties, so as a part of prescribed duties, they should also be yajna. Yajna is a part of prescribed duties for everyone.
And karma comes from the Vedas. So now here when we say that it is not that the Vedas come from the living entity, but the living entities follow the Vedas at the sense of life. So actually when Krishna is at the centre of the circle, then Krishna is also the goal of the circle.
Akshara is the centre of the circle as well as the goal of the circle. So in one sense actually how we could put this is that actually along with this Vedas, we put an arrow over here in the middle. That arrow indicates that Krishna is at the centre of the circle.
So Akshara is the centre. And from Akshara also, the Vedas come. And in one sense, this is the chakra that is going on.
Krishna will talk about chakra in the next verse. But there is something more also over here. A living entity can actually get out of this chakra.
And when he gets out of this chakra, so Akshara is also ultimately the goal. Living entity will go on the cycle of birth and death. And he will also come out of the cycle of birth and death.
So our existence in material life is maintained by the law. And our transcendence from material life is also achieved by the law. So I’ll repeat this once again for the sake of clarity.
Avoid the Sanskrit term. Just try to understand this from the point of view of logic. So all of us, we subsist by food.
Food comes by… All of us, we subsist by food. Food comes by rains. Rains comes by yajna.
Yajna is done by people who are doing their duties. We follow their duties. They will do yajna as part of their duty.
How will people know what is their duty? That they will know from the Vedas. So Veda here is Brahma. And then how will people come to know about the Vedas? The Vedas are given by the law.
And when the Vedas are given by the law, people have to actually come to the Vedas, approach the Vedas and learn what is their duty. And then this whole cycle will go on. The crucial thing here is that the link between the Bhutani and the Vedas.
Because once that happens, then other things will follow. In one sense, it’s a natural cycle. But where our freedom is exercised is whether we follow the Vedas or not.
So Krishna is telling Arjuna that you follow the Vedas. And in this way, the all-pervading transcendence is accessible to you through the Vedas. So how is the way out of this material existence possible? That is through thinking.
Is this clear, what the question is about this? So what does this mean? All-pervading transcendence is situated in heaven. That means that although Krishna is on the way, we cannot access him every day. The way for us to connect with him is to help him.
And we always have to explain, how do we educate the Krishna? Krishna Prabhupada gave the example that water is everywhere in the atmosphere. If I’m thirsty, I cannot just drink water from the water well. So what happens is, I need a medium by which I can access the water.
So that water has to be converted through rains, into clouds, through rains, into a river, and from the river it comes to a tap. Then it comes to my house, turn on the tap, then I can drink the water. So although the water is accessible everywhere and not later, it’s present everywhere and not later.
It is not accessible to me every day. It is accessible in a particular form. Similarly, Brahma is absolutely together there.
But Brahma is not accessible everywhere. Brahma is accessible to us through yajna. So this Krishna is everywhere, but when we chant his holy name, then we perceive his presence.
So Krishna is all-pervading, but for us he is manifested through specific manifestations. Yes, good, subtle point. I was going to jump from that.
See here, this is a verse which is quite technical in the sense of the second part’s flow. Different acharyas give different meanings. But what Akshara means and what Brahma means.
So I’m keeping things simple over here. In this particular verse, the word entry point 15, the word Brahma comes twice. But the two meanings of Brahma in the same verse are different.
I’ll come back to this. Let’s look at the verse here. So, So this is twice it has come out.
But both of them are in the first line. If you look at the Sanskrit version, it’s one line. So in that, the meaning is the same.
That Karma comes from Brahma, then Brahma refers to Vedas, and the Vedas come from Akshara. Akshara refers to the Absolute. That’s how Prabhupada translates it.
Isn’t it? Right now, it has to do with the Supreme Personality of God. I think Prabhupada will quote over here. Yeah, this was from the famous verse.
It says how the Vedas are mentioned in the Vedic of the Supreme God. So, he’s explaining this point Brahma, Akshara, Samudra. However, now next line, Here, when the word Brahma comes to you, obviously, scripture is not all pervading.
Okay. Right. And what is the word Sarvadatam Brahman? All pervasive is a Brahman referred to? It’s a good question.
However, I was emphasising some other point. Let me complete that. What I was saying is, in the third line, the word Brahma does not refer to Vedas.
Because Vedas are not all pervading. Their message may be applicable everywhere, but Vedas themselves are not all pervading. So, therefore, if we look at the context, the word Brahma cannot mean the Vedas.
In Prabhupada’s case, all pervading transcendence is generally situated in the acts of sacrifice. So, how is the Supreme Lord all pervading? Supreme Lord is all pervading in four ways. As Brahma Jyoti rightly pointed out.
The Brahma Jyoti is the substrate of all existence. Prabhupada explained in the 4th chapter, 24th verse, that matter, and when the Brahman is covered by matter, when Brahman is covered by illusion, that is called as matter. We’ll come to that.
The point is Brahman is pervading everywhere. Krishna is also all pervading as the Paramatma. And there is the Paramam Jayantara Sutra.
Krishna is also all pervading as his energies. Krishna is not different from his energies. So, everything, matter and spirit is ultimately his energy.
And at one level, all the energies of Krishna are not different from him. So, through his energies also he is all pervading. And another way is that as his representatives.
So, this is, for example, the ideal story that Krishna asked to go and eat this fruit where nobody can see. No, the witnesses are always there to see. In the Yama’s pastime also, the Amitabha said that the witnesses are always seen.
So, this is how he is all pervading. Who is the Supreme Lord? They have their jurisdictions. There is no place where there is no jurisdiction of any representative.
Always, wherever we go, we are under somebody’s jurisdiction. So, the last all-pervadingness is more through his powers. His power is present everywhere.
So, this is how in our philosophy, Krishna is all pervading in all these ways. So, where Krishna talks about Dasmat Sarvatam Brahma, Mithyam Devyam Prashtam. So, the word Brahma as it is used over here is not unambiguous.
So, if we think, if we look at the whole context, Krishna has not yet talked about Bhagavan himself in the Bhagavad Gita. So, therefore, what Krishna is saying is the transcendental principles accessible to all. So, this can refer to the spiritual reality we can connect with.
So, it can, as you are right, it can refer to Brahma from the Jyoti in that sense. But the basic principle is the spiritual reality becomes accessible to us in the material world through Dhyana. Through Dhyana, the spiritual reality becomes accessible to us.
It can be because unless our Acharyas be so specific, meaning Prabhupada uses the non-specific translation, transcendence. And I will require a full class to explain what different Acharyas say and why they say all these sections. I won’t go into it.
It’s like there are some translations where there are different approaches to understand this verse. For example, this verse and then there is 7.15, Vimamshita Uttanamudra. So, who are the four categories of people who are actually being addressed by Krishna? Each Acharya has a different meaning to it.
And Swamiji has an explanation for that also. He says that the standard of the Vaishnava Acharyas is to expose and refute the current brand of Maya. The current brand of Maya.
Whichever brand of Maya is prevailing at that time, Acharyas will be refuting that brand of Maya. So, that means, I mean Madhavacharya’s time is there. Madhavacharya, what kind of Dushkritas are present at that time, he will experience commentary how these are the people who are not surrendering to Krishna.
So, when Baldev Devji is present, he is given his commentary and experiences Dushkritas present at that time. So now, for example, there Baldev Devji talks about four kinds of Buddhists. Some Buddhists say that this world exists.
Some Buddhists say that matter exists. Other Buddhists say that mind exists, matter may or may not exist. Other Buddhists say mind exists, matter doesn’t exist.
And other Buddhists say that neither matter nor mind, nothing exists. So, these are four different kinds of Buddhists. Prabhupada makes it very simple.
Just Shunyavati, the last category. All of them have a technical length and Baldev Devji refutes all of them. So, that is completely irrelevant for us.
Similarly, the different Acharyas have different meanings of this verse also. So, we don’t have to go into technicalities too much. But it can refer to basically the spiritual reality within the accessible material world.
That’s the broad principle that he used. So, we call that what is? Christians? Acts for satisfaction of Krishna connect us with the spiritual reality. That’s the point.
Now, the next verse Krishna has described the fate of those who don’t participate in this Chakra. To participate in Chakra means they have to follow the Vedas, do their prescribed duties and do their duty, both. So, like in the morning I was telling that for the law-abiding citizens of the country, if not it’s enough to pay taxes.
They have to pay taxes and follow the laws of the state. So, following the laws of the state is like doing Karma. And one of the important Karma of the citizens of the state is to pay taxes.
So, like that the highlighted Karma which is talked about is JFK. So, both have to be done. When both are done, then the cycle is completed.
So, Krishna will explain now those who don’t participate in this. So, their life is waste. What you can see is infallible.
So, it never goes waste. So, their life, Jeevati, they live in will. Who are those people? This Chakra, which is talked about Pravartita, this natural Chakra that is going on.
Those who do not participate in this Chakra. So, Agha Ayur, their life is filled with Agha, that is sin. So, Krishna had earlier talked about those who don’t form Yajna.
3.13 says, The same point is with Agha Ayur. And he is telling, Indriya Aaramo. So, Shukracharya Goswami was Atma Aaramo.
He was delighting in Atma. So, these people are delighting in Indriya. Indriya Aaramo.
They are going to delight in Indriya. And what is the consequence? They fill their life with sin. They live in pain.
Now, what does live in pain means? A human life is a thing, an opportunity for liberation or at least elevation. You can go out of one’s existence or at least one can elevate oneself. But if one misses the opportunity of human life, then what? Continuous cycle of birth and death.
So, just a person is living in pain. A person gets admission in a premier institute and doesn’t graduate from there. It is a very wasted experience.
So, like that, if somebody comes to the human body and doesn’t use it to elevate himself, then the person is Agha Ayur. This Indriya Aaramo is living in pain. So, Prabhupada talks about, eat, drink and be merry.
Mammalist philosophies. Neman is the god of money. So, people who live only for money and enjoyment, like Rani Kashyap, they are living a very risky life.
And they are going to suffer. The prosperity of the world, I say this here, depends not on our own efforts but on the background or even the Supreme Lord directly carried out by them. It depends on the background arrangement.
So, some people say, actually, what is God doing? We work hard. By our hard work, we get the money. We are earning.
Where is God coming in the picture? What is God doing actually? So, what is God doing? See, how it is. If you look at the example of, this is in English, the birds search for grains but God does not provide the grains. So, the birds show you how to search for the grains.
But their search is not creating the grains. Their search is only to find what has already been created and provided. So, that means, for our necessities, Krishna’s arrangement is primary.
Our efforts are secondary. For getting our necessities, Krishna’s arrangement is primary. To be human beings, we work extremely hard.
But if the grains don’t come, nobody can do anything. We cannot produce grains by magic because we have a sophisticated science right now. But with all our science, we have only food processing industries.
We don’t have food producing industries. The only food producing industry is nature. The only food producing industry is nature.
With all our science and technology, we cannot replicate in our labs what nature does in the fields. And I mentioned earlier also how most of our technology to desire grain is, it is providing nuts and magazines, not necessities. But none of our technology to desire grain can create oxygen.
The pollution is getting very, very polluted. We can’t provide oxygen. Maybe a little bit we can provide for people to breathe when they are on insulin or taking some medication, something like that.
But we cannot produce water by that. We cannot produce food by that. So, we want to live.
We need space for living. Science cannot produce in space also. So, if you look at our foundational necessities, science cannot provide for us.
That’s why, actually speaking, it is actually Krishna who is the reason behind that. And our endeavours are significant. They are important.
They are significant. So, such a person will be made. Now, Krishna has talked about the second section.
So, here, what are the conclusions if you just go over these verses? The section started with 3.9. Well, 3.9 we discussed was Krishnaji performed yoga. And otherwise, you may go on. 3.10 said that this is the end.
System of ignorance comes right from creation. It will fulfil all your desires. 11 said that actually, if you cooperate with the living God, both will be happy.
12 says, those who don’t cooperate, they are thieves. 13 said that, goes further and says that actually, if you cooperate, you will be purified. If you don’t cooperate, you will be eating sin.
In 14, 15, you go to the elaboration of the chakra. How the whole system works. How our component in that is to perform yoga.
And then, 16th verse will explain how. Actually, those who don’t cooperate, they are living in the day. So, in this way, Krishna has told Arjuna that actually, for you to be a Kshatriya, if you want to be a Kshatriya, you have to have a kingdom.
And for getting the kingdom, you have to fight. That is your karma. So, Krishna is talking at one level.
He said that to become free from karmic bondage, you work for me. You will become free from karmic bondage. But then he says, actually, to even maintain yourself and remain, we are part of the causal cycle.
We have to do karma. So, Krishna has now talked at the level of karma kanda. So, like the spiral started from karma yoga.
So, we went down to karma kanda. Now, the spiral will move up to jnana. So, Krishna had told Arjuna, Arjuna, I feel that you are qualified not just for karma kanda, not just for karma yoga.
You are qualified for jnana. That means you are qualified enough that if you go and renounce the world, you will not become a hypocrite. You will actually entirely renounce the world completely.
Still, you should perform the duty. That we will explain in the next verse. Next set of verses.
So, Krishna is describing the person who has the adhikar for this jnana. What is the primary adhikar? One has to have some internal satisfaction. When can a person do activities? All of us do activities because we need something, we want to get something.
So, when a person does not have that craving for these two, he is satisfied with it. Then this person is qualified for renouncing the world. Atmarati, Atmaputra, Atmasat.
Krishna is emphasising the same point again and again. For such a person, sannyasya, karyam, dhite. So, here karya refers not just as activity, but as obligation, duty.
So, Bhagavata uses the word karya and karma in a slightly different way. Although it will be both meaning the same. Anastha karmakalam karyam karmakarotiya.
Generally, Krishna uses the word karya in the sense of obligatory activity. That which we have to do because that is our duty. Why is he saying that? The idea in Vedic culture is that if we are a part of a system and we are taking something from the system, then we have to contribute something to the system.
So, if I am taking things from nature, then I have to contribute something to nature. If I don’t want to do anything to nature, then I should not take anything from nature. So, this is a basic understanding of reciprocity.
Cooperation means I also have to contribute. But if somebody is not taking anything from anyone, then it is not okay. Then you are not going to contribute.
You can detach yourself. For that, you have to be completely satisfied. So, then Prabhupada explains how a pure devotee is completely satisfied with Krishna’s service.
Prabhupada as we discussed that he explains everything from the transcendental platform of pure devotional service. Now, Krishna will do a brilliant turn of logic. I will say this person doesn’t have to do his duty.
Am I in that level? I will say this person doesn’t have to do his duty, but he also has no reason to not do the duty. So, he just turns it around very beautifully. naiva tasya krute nartho na krute neha kashchana vichasya sarva-bhuteshu kashchidarthaya pahasrayah So, asya, he works.
Certainly not krute nartho. He does not have to do kruti for any purpose. He does not have any reason to act.
But na akrute neha kashchana, but nor does he have any reason to be akrute, not doing activity also. Because for him, he is detached from the world. Even if he acts in the world, he will not become known.
vichasya sarva-bhuteshu kashchidarthaya pahasrayah Because he is not dependent on anybody. Now, sarva-bhuteshu doesn’t include the Supreme Lord over him. Sarva-bhuteshu refers to all other relatives.
He is not dependent on any of them. He is not taking shelter of anybody. So, he doesn’t have to act.
But he doesn’t have to renounce also. Just like, this is actually similar to what is described in the fourth chapter of the Srimad Bhagavad Gita’s chapter, where there is a conversation between Swayamvara Manu, Narada Muni and Brahmaji and Priyavrata. Priyavrata has already sort of renounced the world.
And because nakshaya is still longer in the form of vichasya, not yet come back. Then, there is no need to take up the illustration of vichasya. So, at that time, Swayamvara Manu comes and tells, Please take up this thing.
No, I can’t take it. Narada Muni says, don’t take it. And then, Brahmaji comes over there.
And Brahmaji tells him, that actually, don’t be resentful of those who are your relatives. That actually, this is the Supreme Lord, your ultimate relationship. And what is being ordained over here is the relationship between you and this Supreme Lord.
So, you should not take it. And then, he talks about this that, If a person is detached, then even householder life span and time must decrease. And if a person is attached, even renounced order will also not help with vichasya.
He says, even if you are detached, one will have his six wives with him. What are the six wives? Five senses and eight minds. Now, he has a wife in his life.
So, therefore, and then, Brahmaji comes along and says like this. And immediately, Narada Muni also agrees. So, Bhagavatam offers us examples for all occasions.
If somebody wants to justify, they can take this. If somebody wants to justify, they can say. Satish Kumar has said, no, even when their father told them.
So, there also Brahmaji was only there. But Satish Kumar has said, no. And Bhagavatam doesn’t in any way minimise that.
It will not affect them also. They are also a part of the Bhagavatam. And very gloriously.
This is videographed as a heroic activity. So, Kumar has also said, Now, when they instruct. So, they get personality.
They are instructed on the Karmal and all these Kumaras. They are instructors. They come to Puthumara.
They come to many other places. They keep instructing the Bhagavatam. The idea is that both are valid.
Because Arjuna is expected to do a particular duty. He is fighting the war. So, his experience is pointed.
And after this, Krishna will come to the action part. This is because the person, for him, whether he acts or doesn’t act, it doesn’t make any difference to him. Because he is detached from the world.
So, therefore, it is an act for benefiting others. समान असत्तः सततं कार्यं कर्म समाचरा असत्तोयाचरं कर्मा परमाप्नाति पूर्षः परमाप्नाति पूर्षः Therefore, with attachment, असत्तः असत्तः and आसत्तः They are two different. Just one dash is all that makes the world a different zone.
असत्तः आसत्तस्मा असत्तः असत्तः कार्यं कर्म Do your duty. And he says, by doing your duty, you will attain paramaapna, you will attain liberation. Now, what is the parama? Now, what is the parama? I will not clearly explain.
But Prabhupada explains in the Paripurna. For the parama, it is the personality awarded for the devotees and it is moksha liberation for the impersonalists. But he is telling that it is parama.
Let me give you an example in the next verse. धर्माईवः संसित्तिं धर्माईवः संसित्तिं आस्तिता जन का दया आस्तिता जन का दया लोक संग्रह में वापी लोक संग्रह में वापी संपष्षन कर्तु मरहसी संपष्षन कर्तु मरहसी So he is giving an example. परमाप्माति पुर्षि वो अटेन लेकर आस्तिता जन का दया जन का दया, many other kings are there like that.
कर्माईवः संसित्तिं By karma itself they have attained संसित्ति, complete perfection they have attained. लोक संग्रह Actually संग्रह means in one sense maintenance. So to maintain, to hold together the world.
संपष्षन कर्तु मरहसी There is a story about Janak Maharaj how he was everyday he would take time for hearing Krishnaji, hearing the pastimes of the Lord. And some days because of his royal administration he would get late. And the main Kathakaru was there, he would wait till Janak Maharaj would come and then he would start.
And there are other people also there in the Kathakaru some Brahmins were also there. There is a Kathakaru he is just flattering the king. For the sake of the king he is delaying the Kathakaru there is no problem.
There is no problem. So they were thinking like that. So one day Janak Maharaj came for the Kathakaru when he would come for the Kathakaru he would just sit and absorb himself into it.
And then everyday he was sitting there. One day in the Kathakaru suddenly the guards came and said actually there is a fire in the area of the palace. Janak Maharaj just said do whatever is required to extinguish the fire.
And now if you see how the rest of it was the king’s palace was there then that would be the temple and around the temple there were several temples and also the Brahmins residences. So then they came along I showed the area of the Brahmins also there is a fire. The king said go and do the needful to extinguish the fire.
But then the Brahmins said oh there is a fire here and they all jumped out of the Kathakaru and ran away. And they ran. Now of course they couldn’t do anything to extinguish the fire.
They were the king’s servants only who were extinguishing the fire. So they extinguished the fire and they saw that the king has come and they came back. And still the Krishna Tatha was going on and Janak Maharaj was absorbing everything.
So then they understood that actually he was responsive in his own way he had his worldly responsibilities to do and at the same time he came for Krishna Tatha and he absorbed everything. Whereas we were claiming that we are on time for Krishna Tatha but when the danger to our material things came up we had left everything and went away. So this is Janak Maharaj’s example One who actually does his karma he does his worldly responsibilities but also allocates time in a committed way for one’s spiritual needs.
And in this way one can attain liberation. So in the next class we will discuss about Krishna’s own example In general teaching happens in specifics and abstracts. Specific means we give example Shri Prabhupada went and preached to America in old age and all alone and then he gave the general principle.
So all of us need to sacrifice for sharing Krishna’s example. That’s an abstract or general principle. And again we are going to give some other examples in our community where devotees are sacrificing so much.
So what Krishna does is he is giving one example this is an example of Janak over here then he will give the abstract or general principle next to it. And then after that he will give his own example and then he gives that example and in that example he will repeat the Varna Sankar argument as he wants. We will discuss this tomorrow.
Thank you very much.