Gita Study Mumbai 2012 06.29-34 Krishna’s position in the path of dhyana-yoga

Transcript

This is an AI-generated transcript and may contain some errors.
History of the system since 138, so let’s move to success 128, Sukhim and Brahma’s instruction in terms of machinery. So let’s go to 29 now. So we discussed how 27, 28 are talking about Brahman realisation, 29 will talk about Paramatma realisation and 30, 31 talks about Bhagwan realisation, 32 describes the truth of all these realisations.
So Samadarshanaha, you see everything equally. At first sight this might seem to be a similar realisation as the last one because equal vision has been talked about by Krishna immediately. So when we were discussing 5.18, Pandita Samadarshanaha, here it is Samadarshanaha, Darshanaha and Darshana, very similar.
So we discussed how Dhritarashtra has said that Samadarshan can come by seeing the Atma in all bodies as similar to one’s own or it can come by seeing that the Supersoul is present in all bodies and Supersoul loves all souls equally. So Samadha can result from both visions, from the Atma vision as well as the Paramatma vision. However, if you look at the full verse, so there in that 5.18, both meanings are equally applicable.
They are in essence, they both are equally applicable. However, here if you look, this phrase is Samadarshanaha but because the context is slightly different, so not both meanings apply over here. Remember we discussed this 27, 28, 29, 31.
32 is not exactly permanent realisation but once one gets the highest visual realisation, what is the result? Resulting vision towards everyone, that’s what is described in 32. So we are right now on 29. So what we are trying to know is Samadarshanaha.
Samadarshanaha literally means equal vision. Darshana can mean either literally speaking to see, like we have Darshana, we take Darshana of the meeting. Darshana also means that which enables us to see.
That is the system of philosophy are called as Shat Darshanas. Darshana can mean direct sight or that which enables us to see. So that can also refer to philosophical insight that enables one to see.
So Darshana, direct sight or philosophical insight. The word insight also has the idea of sight within it. So we have philosophical insight and we see things in a different way.
So we may see, just like when Hilda Stoker was with a snake in a cave, everybody else was seeing the snake as just a poisonous and frightful being. So that is also a servant of the Lord. And he said, the Lord wants it to be there, let it be there.
If it doesn’t go away, then I will go away. So there was a different vision because of the philosophy about that. So now Samadarshana can result from seeing soul or super soul or both.
So at 5.18, both visions means both visions of soul and super soul are latent over there. In 6.29, the verse under discussion right now, it’s primarily vision of super soul. Why the vision of the super soul? Because sarva-bhutastham anatmanam sarva-bhutnam chatmanam.
That person sees that everybody is situated in the atma and sarva-bhutastham atmanam, the atma is situated in all living beings. sarva-bhutnam chatmanam, that all living beings are situated in that atma. So here the word atma refers to paramatma.
It does not refer to the atma. Now superficially, it might indicate that this verse is talking about the all-pervasive vision of the atma. It might say that this is the atma itself all-pervading.
If there is any confusion of that sort, that will become clarified in the next verse. So here Krishna is essentially telling that that atma pervades everything and also that everything resides in that atma. So if you remember we discussed in our Vishwa-Krishna course that even if there is some places the scriptures say that we and the atma are one, we and brahman are one, the atma and brahman is one, that in and of itself is not true mayavad.
Do you remember that? Because that sort of oneness will be referred many times. Actually if there is mayavad is to be proved, mayavad’s propositions are much more than oneness. So the question which we are discussing is does 6.29 support mayavad? So mayavad’s propositions are much more than oneness.
Even oneness is not just in Brahmavad. In Brahmavad oneness will also be there. Oneness is also there in Krishna-Advaita.
So mayavad’s proposition is what? That jiva, prakriti and jagat and jagatish are all are all products of illusion. So our sense of I-ness, Krishna’s sense of I-ness, all these are illusions. And one has to put yoga on all these.
So that is actually the requirement of mayavad. Therefore, even if we see some person’s best pictures in it, like here in the several languages, brahma-mukta-mahalakrishna, brahma-mukta, I understand that I am brahman, sarva-mukta-sthama-atman, sarva-mukta-anjati, so that in and of itself does not prove the mayavad philosophy. It can be used sometimes to put impersonalism in the sense of Brahmavad, because all that will say is that the atma is everywhere, ultimately everything resides in the atma.
If we equate the atma with brahman, if we equate the atma with brahman, by brahman I mean brahma-jyoti, then ultimately everything is residing in the brahma-jyoti. So in that sense, this verse can refer to the brahma-jyoti. But it doesn’t fit, it doesn’t support mayavad.
For mayavad to be supported, this verse needs to say much much more than just saying that the soul is all-pervading. Atma is all-pervading. What it means to say is that the sense of identity of the jiva, the sense of existence of the devotees, and the sense of supremacy of the Ishvara, all three are illusion, and one has to go beyond all these.
That does not find any support in devadvipa. So, we will discuss a little bit more about this when we come to it. There are some verses which seem to hint at, again, more than impersonalist ideas, but again, if you look at the context, it’s not like that.
So now, in case there is some doubt over here, sarva-bhutastham atman sarva-bhutam jyotman This is everything stated in the last one, and atma still is everything. Every being. Bhut in a way does not refer to things, but to beings.
The creation has left these two objects, things and beings. Things are on the non-living. Things are sthavara, and beings are jyotman.
Because things are kalsakta, or jyotman, and beings are jyotman. So, sthavara and jyotman is sometimes used to refer to jyot only. Sthavara is non-living, and jyotman is living.
It will come in 13.28. But sometimes it is also used for living and non-living. But here, bhuta is generally used to refer to conscious beings. So, now let us see what the next verse says, to get a proper understanding.
Now, from our philosophical point of view, this verse is saying that the logic is paramatma. Now, what are we trying to do over here? The scripture is over here. And the Gaudiya Vaishnava philosophy is over here.
Now, we are looking whether they match. And we will put mayavada over it. We will see if the scripture is saying something, does this match with the Gaudiya Vaishnava philosophy, or does it match with the mayavada philosophy.
So, if you have to compare like that, now some way it says, if the scripture seems to be saying something mayavadi, our acharyas will clarify that. And there may be occasional verses which can be explicated that way. But that requires a lot of extrapolation.
But, in general, if we look at the scriptures, the philosophy of Gaudiya Vaishnavism is a most logical and natural harmonisation of the scriptural scriptures. So, let us look at what the next verse says. Yo mam pashyati sarvatra Yo mam pashyati sarvatra Sarvam janai pashyati Sarvam janai pashyati Pashyam na pranashyami Pashyam na pranashyami Pachyamena pranashyati Pachyamena pranashyati So, it is amazing that Krishna is bringing Ma over here.
So, earlier Ma could have come when Krishna referred to himself as the king of meditation. You remember I talked about the difference between the object of meditation and the goal of meditation. So, when Krishna talked about I will make this more explicit.
These are important points. So, Krishna’s goal in Kanyada where all this Krishna referred to himself in the first person in the Bhagavad Gita. So, in 6.14 There it might be object of meditation not goal.
So, essentially we are looking here where all Krishna has referred to himself in the first person. Then 6.15 when he refers to himself 6.15 6.15 He comes and stays with me. So, 6.15 6.15 6.15 6.15 So, there we will write 6.15 6.15 6.15 6.15 The phrase that comes over there.
Krishna can be object not goal of meditation. He can be also, but it’s possible. Krishna has been referred to as ultimate goal.
But, when he says in 6.15 we have So, here what is being referred to? Attains it can mean my abode or it can mean mat samstham my position. mat samstham stham is where I stay, samstham is where my position. So, it can refer to Brahman, it can refer to Vaikunth.
What did Sri Sri Prabhupada explain that it refers to? The spiritual. It can refer to my position that is spiritual spiritual sky. So, in spiritual sky there is Brahman and yoga and in spiritual family there is Vaikunth.
So, it can be both personal and personal. If we come to 6.13 things are not so ambiguous over here. So, the earlier references might have been a little unambiguous, but 6.13 is clearly talking about the culmination of yoga.
Culmination of Dhyan Yoga. Yomam Pashyati. There are four words in there.
Yomam Pashyati. Yomam Pashyati Sarvatra Sarvam Jamai Pashyati Tasyamam Jamai Pashyati So, four times the personal pronoun comes. Each line the personal pronoun is Yomam Pashyati Sarvatra.
One who sees me everywhere. Sarvam Jamai Pashyati. One who sees everything in me.
Tasyamam Jamai Pashyati. For him I am never lost. Jamai Pashyati.
Nor is he ever lost. So, here Krishna is talking about unbreakable perception of himself. In 6.13 AB Yomam Pashyati Sarvatra Sarvam Jamai Pashyati He sees me everywhere.
And relationship with himself. That he is talking in 6.13. Siddhi So, actually speaking if you look at the Yomam Pashyati Sarvatra Sarvam Jamai Pashyati. He sees me everywhere and sees everything in me.
That’s talking about perception. Perception being seen. Then, next part is Tasyamam Pranashyami Pranashyati Pranashyami Where does the variant of the word Pranashyami come in the famous verse in Govinda? Pranashyati is destroyed.
Pranashyati So, earlier Krishna has used the word Pranashyati to mean fall down into mental existence. And then later on so in 9.31 we will talk about how my devotee will never perish. Now, this time Pranashyati comes in between the two.
So, earlier Krishna said Pranashyati refers to no more. Pranashyati refers to fall down into mental existence. And later he will say my devotee will never fall down.
In this intermediate section of the Bhagavad Gita, when the word Pranashyati is coming, what does it refer to? Krishna is not just saying he will not fall into mental existence. He will not be lost to me nor will I be lost to him. This actually refers to a relationship.
He is not saying that the two will become one mentally. I will not be lost to you, you will not be lost to me. So, what does it mean? It means that you are there and I am there and I will not be lost to you.
If there was entirely ontological oneness and both have become one, then there would be no sense in saying that I will not be lost to you or you will be lost to me because you will be there. It is not a question of any loss. And even if it is a question of loss, there is no question of perception only.
How can I see you and you see me? How can I see you if you and I are one? So, this verse, if you look at it, it doesn’t support Mayavada at all. In fact, it is a very strong rejuvenator for Mayavada. Let’s mention this because it is significant.
Pranashyati. Where all does it come? First time it came in, 2.63. Pranashyati. Usages and meanings.
So, where is it now? So, first is I am talking about usages. What is the meaning over there? It is fall down into material existence. And now it is coming in 6.30. And when it is coming here, what does it mean? Falling away from Krishna or losing connection with Krishna.
And lastly, it will come in in 9.31. … … … … … there it says, there it is very clear, devotee will not fall away. There it refers to fall from devotion. Fall away from devotion and Krishna.
So, actually the meanings, if you look at all the uses of these words, it is very clear over here. When I was talking about the relationship, it is saying that this relationship will not be lost. This relationship will not be lost.
So, it is a very clear and devotional term. Yesterday I was talking about all the devotees, they were constantly saying, Krishna enter there. And especially when Krishna was not there, Krishna left in the Rajdhika, they said, enter that glass with the trees and the tulsi and the deer and the bees and the birds and come here and see Krishna.
And so much Yoma and Pashyam Sarvatra and even when the devotees saw Vishnu, they did not see Vishnu, they thought he is Krishna and they asked Vishnu, where is Krishna? That is the extent of seeing Krishna in it. Shatrughna, when he went to America, he did not see America just as a materialistic place, he saw it as a place, there is potential there enough for preaching. He saw America not just as materialistic make-shams, he saw them as souls with potential the Guru Krishna, Yoham Krishna’s son, you know, so when a postman is going to come about and the man is on the throne of it, he writes books.
Prabhupada saw the books which were not to be seen before. And he saw the references to Krishna’s name, Krishna’s connection, which is business federally. Prabhupada remembers the sound of the drums, which was a special kind of singing.
So Yoham Krishna’s son, the one who sings, you know, entered there. Then the Yoham man was attacked by the politician along with some drums. And Prabhupada said that it is Krishna’s arrangement to bring the public sympathy to Namaste.
He kept writing. And that’s what eventually happened. Initially the politician thought that, actually the politician did pass away.
His wife thought that he has got a band of foreigners who have been experiencing it. He described them all. But then, when actually this came to the media and all the Indian citizens of Mumbai, they came to support the movement.
Because Prabhupada had met them, they had heard of Shatrughan’s work, they had seen his sincerity. And initially they might have become like numbers, but somehow they couldn’t really respect Prabhupada’s disciples. They say that they are respecting Prabhupada.
Most of the disciples are younger. And for them the disciples of Shatrughan were more like ornaments to the Hindu religious ego. You know, the idea that our culture is so great and even these foreign boys and girls, they also become devotees.
Prabhupada also referred to them as boys and girls. See, there was an attack. They were 20, 25, 30 at that time.
They couldn’t accept them as their spiritual teachers so much. But still, they had respect for them. And when the court case came for hearing, there was a lawyer and we saw that.
All the elite of Mumbai were there in the court for hearing the case. And when they saw that, they were a little jittery. And then they agreed for an out-of-court settlement.
So, Prabhupada saw even that. At the time of the temple, which almost led to the discipline, but in the last moment it was stopped. It was followed also by the Krishna culture.
So, yo mam pashyati sarvatra. When you see it, everybody knew. And so now, it’s very devotional.
Now, if you look at the wordings of this verse as compared to the previous verse, what Krishna was telling about Atman, he’s telling about himself. sarva-bhutastham atmanam sarva-bhutam jyoti And here it is. Yo mam pashyati sarvatra sarvam jyoti So, essentially, mam and atman are the same.
If you look at the globe, So, if you look at 6.29, what is it saying? That sees all beings in the Atman. And what is 6.30 saying? Sees sarva-bhutastham atmanam sarva-bhutam Sees all beings in me. So, now, literally, if you look at the structure and the grammar, Atman and me should be equal.
And this is precisely what Krishna will tell in 6.31. As it is, there is no ambiguity. There is 6.29 and 30. But 31 makes it even more okay.
So, let us go to 31 now. sarva-bhutasthitam yo mam sarva-bhutasthitam yo mam vijate katvam astitam vijate katvam astitam sarva-dhavartamanopi sarva-dhavartamanopi sayogimai vartate sayogimai vartate So, sarva-bhutasthitam That entity, that being, who is situated in all living beings. Mam.
I am situated. I am situated in all living beings. So, that being is situated in all living beings.
And me. vijate ekatvam astitah Manusi is the ekatvam. Manusi is the one who is.
Between what? Between that who is situated in all living beings and me. What happens to him? sarva-dhavartamanopi He is well situated in all situations. And sayogimai vartate He remains in me.
He remains in my consciousness. He remains in my emotion. This verse makes things quite clear.
Ekatvam Although the word ekatvam comes. And ekatvam as I said might signify merging. Might signify impersonalism or mayavad.
But ekatvam is not enough. There is ekatvam between Atma and Parmatma in Kali. And there is ekatvam not just to quality.
But also to largest potency between Parmatma and Bhagavan. Parmatma is also omnipotent. Bhagavan is also omnipotent.
Bhagavan has spiritual potency. Parmatma does not exist. There is a difference.
But still from the mental point of view. Both Parmatma and Bhagavan are omnipotent. So, vijate is one who worships.
One who worships. Manusi is the equality between me and the Supreme Soul. Which means Such a yogi is never lost.
He is always situated with me. So, in fact, Krishna is not only saying Atma is equal to me. What Krishna is saying is Here is the highest truth.
Manusi is that Atma and I are equal. So, then the Atma is referring clearly to the I. Parmatma is in all the meanings. So, now All-pervading One.
Krishna has given specifically the word Atma. Manusi is that The All-pervading One is the same as me. He is the best yogi.
He is the yogi who is situated always in me. Krishna talks about the Atma. He is situated in me.
So, we talk about the best yogi in the next verse. Are things clear to you now? It’s a little technical. But I am discussing these technicalities because these verses are quite important.
And they are treated as a large commentary to this verse. Especially the refutation karas interpretation of these verses. So, now So, Prabhupada extensively quotes this scripture to show how Krishna is the highest reality.
How Krishna is the source of the super-soul. Krishna is the entity who is situated in the heart of all human beings. So, now among the hundred and eight Upanishads this Gopalakrishna Upanishad is an Upanishad which talks directly about Krishna.
Talks about how he is supreme. How he is all-pervading. How he is the highest limited being.
So, this is a very important Upanishad which Ramji Goswami’s time has been majorly quoted by Archanas. Now, Krishna will conclude this section of instruction. Actually a revelation of the highest vision.
By telling who is the highest being. Atma Upamye Sarvatra Atma Upamye Sarvatra Samambhashyati Arjuna Samambhashyati Arjuna Sukhambhavindva Dukham Sukhambhavindva Dukham Sayoghi Paramohamata Sayoghi Paramohamata So, Atma Upamye Sarvatra Atma Upama So, the word Upama has come in. Second time.
Upamayena is not exactly Upama. Upama is analogy. Analogy that is used for comparison.
So, Upamayena means Upama is also one Pramana. So, Upama is a subdivision of Anumana. In Sarvasambhavani, which is the sort of commentary on the Shastras Ramji Goswami explained that there are ten Pramanas.
So, the three Pramanas can be expanded into different categories which make it ten. So, one of them is Upamana Pramana. So, Atma Upamye by comparison with the Atma Sarvatra Samambhashyati When you see everyone equal.
You are Arjuna. And what is the equality? Krishna is very clear. The equality is in one sense.
Sukhambhavindva Dukham This is equality in happiness and in distress. So, Yogi Paramahamsa Yogi is the topmost Yogi. So, Agusya Prabhupada explains beautifully over here that one who sees the true equality of all living beings by comparison with himself he prepares happiness and distress.
That means, Prabhupada explains that A. A devotee understands that when I was not Krishna conscious I was not Yogi. When I was to the extent I started becoming Krishna conscious to the extent I became Sukhi. So, the same will apply to everyone.
The same will apply to everyone. One who sees the equality different people, different natures different cultures different races different complexions and even takes him on a worship. You see, there are souls.
There are souls, they all are suffering for the pleasure of Krishna and become happy by connection with Krishna. One who sees that is the highest Yogi. So, the highest Yogi doesn’t just see the Supreme Lord.
After seeing the Supreme Lord, he sees this world. When he sees this world, what does he see in this world? He sees that everybody has growing spiritual potentiality. He says that ultimately everybody’s happiness and distress are due to spiritual connection or this connection.
And there are four key features. There are four key features. Here, right in the heart of the Yoga section, is actually the last verse that Krishna sings at this point.
Krishna has given Chitra Yogi Paramahamsa meaning the highest Yogi. Arjuna, understands that this has come to a culmination. So, Arjuna asks questions at this point.
Krishna says, So, liberation as explained in the Bhagavad Gita or spiritual perception or divine realisation is not an isolationist endeavour where one doesn’t care for the world and one just goes deep into the forest. Although this verse is talking about going deep into the forest to get the realisation. But after that, when you see it, you already follow these things.
There’s a famous spiritual teacher who became famous because his disciples were very famous in the past. So, one famous Naixin he came to interview him in Himalayas. He used to train in Himalayas.
So, then, at that time he was interviewed and they asked him when do you come to the world and share the rest of it? So, he said that if a person is thirsty, he has to go to the river. The river will not go to the person. Those who want that can come to the river.
But Chaitanya Mahaprabhu one mercy is that actually the river goes to the person. So, Prabhupada went right to the person. There might have been a small NPC there might have been very few people but he went out searching for Krishna.
Most of us, we came because devotees went out searching for us. Devotees went out and gave us books, when they contacted us followed us, gave us vassal. So, actually speaking this is an extraordinary mercy of a person who is truly realised.
Vishwa Prabhupada was very advanced at the same time. His advancement of one system comes of perception of Radha-Krishna and his suffering past lives. That was there but Vishwa Prabhupada writes that my purports are my devotional ecstasy.
Now, you may wonder sometimes Prabhupada’s purports are just smashing materialism, smashing Mayavad, smashing this, smashing that. So, Prabhupada really doesn’t go too much into this. Practically, in his purports, Prabhupada never tells past tense in his purports.
In fact, even if the past tense is going on Prabhupada will tell philosophy within the past tense. So, we have this naive separation sometimes that actually when past tense has been told, that is only devotional. When philosophy has been told, that is all analytical.
That is intellectual. But Prabhupada, even within past tense, he will tell philosophy in his purports. Still, Prabhupada said my purports are my devotional ecstasies.
So, what exactly is an emotional ecstasy? You know, a devotional ecstasy Prabhupada’s purports. So, when we talk about devotional ecstasy, it is not that which gives us ecstasy but that which gives Krishna ecstasy. So, now what gives Krishna ecstasy? To see the obstacles between him and the conditioned souls being removed.
So, to see the obstacles between him and conditioned souls being removed. So, what does Prabhupada’s purports mean? There are many obstacles. The obstacle of materialism, the obstacle of impersonalism, the obstacle of Darwinism, the obstacle of mundane philanthropy, the obstacle of lust, greed, anger.
So, all these obstacles, when they are removed, then the soul will not be very happy because that soul can come close to me. Yes, we can say that if they are removed with all the five spiritual laws, then spiritually and then wonderfully, that will also change the law. That’s fine.
It will change the law. But see, this is the material world. And we know the story of the prodigal son where the son has gone away from the father because of the spoils and misunderstandings.
In one sense, the father is happy in his own community. But at the same time, the father is also unhappy that my son is not there with me. So, what will make the father happy? If somebody goes to the son and removes whatever misconceptions that cause the son to go away from the father.
So, if the son, if somebody does that, then that will make the father very happy because those misconceptions are what are obstructing the son from coming to the father. So, what is Shatrughan doing? Shatrughan is removing those misconceptions. And that’s why Shatrughan asks those kinds of questions.
They are removing the misconceptions by which people are obstructed from going to the father. And that’s how they are removing those emotional ecstasies. Of course, Shatrughan talks about devotional things also like the 10 kinds of purports.
But even the 10 kinds of purports, Shatrughan sometimes talks about how the devils are going to kill Krishna. And similarly, the demoniac people are trying to destroy the Krishna consciousness movement in Karnataka. And we have to fight and win this successfully.
So, Shatrughan is trying to remove those purports in a way that helps us understand what the obstacles are and how we can remove them. This is Prabhupada. Prabhupada is, in fact, a registrarization.
Sometimes, some devotees tend to put off because they feel that Prabhupada doesn’t talk much about body-emotional things. Prabhupada keeps talking about the basic points again. Actually, if you see Prabhupada, he does talk a lot about the refined emotional aspects of body-emotional things also.
But Shatrughan keeps reminding us of the basics. Prabhupada’s idea is that anybody who reads any of his books, even if that person is completely ignorant, that person will know about emotional issues. That’s why Shatrughan sometimes says that Shatrughan actually can be used for split distribution.
Because we have to relate with the past, but we couldn’t be able to relate with the purpose. That’s how Shatrughan is able to use books. So, there are different points.
But the point is, the more important thing is that even if we hear deeper points, we simply misunderstand things. So, we may not be able to understand anything. Many of Shatrughan’s disciples had sensual interests.
So, they were obviously forgiving. There was one devotee who went to Vrindavan and he got contaminated by the Jivasis. That means what happened, this person, and there were some people who were very critical of this ashram.
This ashram started to radically reform Gaudiya Vishnuism so that immoral, immoral things and misunderstood aspects of Gaudiya Vishnuism were removed. Some people could not understand what Gautisam Chakravarti had done. And they felt that what he had done was actually, he had sort of, they thought that Gautisam Chakravarti has deviated from Gaudiya Vishnuism.
So, they strongly used to tell Gautisam Chakravarti to remove all of them. What? Like, some of them started chanting the same mantra, Radha Adi Shyam, Hare Krishna, Hare Ram. He was very strongly critical about that.
So, one of the prasasabhas, he said there are pastimes in Arjuna where it is described that when Balramji is present, Krishna cannot perform pastimes rather Balramji is the older one. So, you feel embarrassed. So, you know, every day when Krishna is coming back from the forest, every day Krishna is coming back from the forest, at that time, you know, they pass through the area of Darsana and Radharani and all the gopis are on the terraces of their rooms, looking at all the cows coming back, looking at Krishna and the gopas coming back.
So, at that time, Krishna is passing through, going towards Vrindavan. So, at that time, Krishna was just seeing glances at Radharani and looking at the gopis. Krishna feels very shy because Balramji is over there.
And there, Krishna feels tiredness. Krishna starts walking towards Balramji and says, Krishna, I am hungry. Let us go quickly.
We will go and take bath and then we will take food. Krishna will recognise this. Krishna says, I am very tired.
You go ahead. I will come. And Balramji charges him.
And then Krishna feels free. Krishna feels liberated. And then, Krishna and Radharani, they reciprocate love with their eyes.
So, there are several pastimes like that where, I know that pastime also that Krishna was looking over them. So, at that time, Krishna was looking at the gopis. And then Balramji looked at Krishna.
And Krishna at that time saw that. Krishna saw that, oh, Balramji has caught me looking at the gopis. So, Krishna felt embarrassed.
Then the gopas started slipping from his hands. And then all the vrindavas started holding it up with their hands. So, the point which he hears is that there are different rasas over there.
So, what happens is, when you bring Nitai, Gaurav, Radhe, Shyam, Kali, Kali, Krishna, Hari, Ram. So, when Nitai, Gaurav brought together with Radhe, Shyam, in the same verse, actually, even then, Krishna doesn’t feel free to perform pastimes with Radharani. So, he said, this is the rasas.
It’s a technical thing. But from the point of view of aesthetics, if somebody is presenting for you, it’s important. So, like that, there are certain things which were made efficient.
So, this particular devotee, he went to Vrindavan and he got influenced by those people who used to help Vrindavan. And then they told him, that actually, you know, your guru is not teaching you very high roots. He says, you come to us and we’ll teach you higher roots.
What happened was, that he actually came to Gopal and he said that, Gopal, bless me, I’m going to find a higher guru. So, Gopal said, bless you to go to him. Then, he further wrote a letter to Gopal saying that, actually, all these things that you are taught are very low.
Gopal said, send it to all his followers. This devotee has become vicious. He should not be allowed in Gopal’s school.
And Gopal came to him and he said, thank you very much, thank you very much. Gopal was very shocked and afterwards he asked him, Gopal said, Gopal says, personally, you have to find a spiritual master or an acharya, a spiritual master for that. I’m watching you, so I can only tell you this.
So, the point here is that offences can be very dangerous. So, one should not think that Shatrughna does not remember his essential things. Gopal said, well, the essential, three essentials, I think, are essential.
Of course, Shatrughna himself also wanted that. He also wrote to his acharya such things. So, it is not that he cannot write to his acharya such things.
But the attitude must be right. We are reading to his acharya by the blessings of our present acharyas. With the blessings of Shatrughna Gopal, with the blessings of our spiritual master our senior Vaishnavas, we read it.
With Prabhupada’s blessings, we read it to the Acharyas also. And we gain a deeper understanding. But we don’t bypass or jump in.
We don’t minimise our present acharyas to go to the present Shatrughna. That attitude is what is wrong. So, Prabhupada is actually our connection with people obviously.
And that connection is extremely important for us. So, now Arjuna will ask a question. And the question is about this.
Yogam Yogas Vyaprakta Yogam Yogas Vyaprakta Sankhena Madhusudana Sankhena Madhusudana Vikasya Vikasya Vikasya Janjala Kvasthi Vyusthena Janjala Kvasthi Vyusthena So, Yogam Yogas Vyaprakta Yogas Vyaprakta And this is spoken by Sankhena. So, essential part of it is Sankhena. Equal voices.
We should talk about Sankhena where Samam, this was had Samam very previously. Here also there was Ekadvam. Then again there was Sarman and there was equal mission of saying everyone equally.
This word has come several times. So this word bogs Arjuna. So here Arjuna is not asking now.
He is not bogged by the word Shanti. Arjuna is bogged by the word Shanti. It’s not right.
But he is thinking now somehow how can I possibly see Yudhishtira and Yudhishtira equally. Yudhishtira is a virtuous person and Yudhishtira is a vicious person. So Yudhishthira and Yudhishthira.
I cannot see them equally. The mind is changing. The nature could be very restless.
Yudhishthira I cannot see. I cannot see how I can apply this principle. I cannot see how I can see equally.
Now you can see in the fifth chapter onwards the discussion has gone far and wide. Now in 4.42 Krishna and Arjuna fight. But afterwards there has been no reference to fighting anymore.
And you will see that. Now onwards till the eleventh chapter which will be shown, 11.13-11.33 when Krishna urges Arjuna to fight. There is no reference to it.
And even after 11.11 chapter gets over. After that till the 18th chapter. In the 18th chapter also once again there is only an indirect reference to fighting.
Where Krishna says in 18.18 that one who fights in this way he doesn’t kill anyone. Even if he kills. Such a person doesn’t, if he is acting in such a way, even if he kills he doesn’t kill.
There is only an indirect reference to fighting. So the discussion has gone far beyond the context. Whether to fight or not.
Not right to understand. What are the basic truths of fighting. And how one can harmonise oneself according to those truths and be non-violent.
As I said Samya Vyasa is not practical. So he is not saying I cannot fight. He is saying something else over here.
Now he will clarify this in the next verse. This is the more famous verse. Chanchalam nimana krishna Chanchalam nimana krishna Brahmagir balavakrita Brahmagir balavakrita Prasad vikraham manye Prasad vikraham manye Mayonina sudhushkaram Mayonina sudhushkaram So chanchalam.
This is actually a progressive description of the of the vices of the mind. Of the bad qualities of the mind. So now what is Arjuna asking about? Arjuna is not disputing the advanced realising of this 6.28 to 6.32. Actually Arjuna is talking about the process.
24, 25, 26. What was Krishna telling over here? Chana isha niruparame Isha nishchani nirupame Yatao yatao nishchanati Whenever the mind wanders slowly, surely, you are all going to relax. Fix the mind.
You see this process is extremely difficult. A difficult process. So he is giving four describers of the mind over here.
Let us look at this a little more closely. What are these four describers? So chanchala So this is chanchala. This is chaita.
Chaita. What is this writing on? Naxalins. Naxalins.
Good one. That is true. Basically chanchala means it does not stay at one place.
So generally speaking chanchalta it does not in itself convey a harmfulness. It is basically a restlessness. It is chaita ve chanchal.
Somebody goes here, somebody goes there. It does not sit quietly at one place. So like that, this is not talking something childlike.
It is restless. But then chanchala vi manakrishna pramadhi pramadha vi nogam pravattaha kurute vikarma pramadha means mad. Now if you see interestingly these words are so powerful that Shri Pramukha used different meanings of them in the word to word translation and in the actual translation.
Chanchala means flickering. So basically it can convey what it means. Flickering.
And here it translates as restless. Then pramadhi. Pramadhi translates as agitating in the word to word and here it means that’s turbulent.
So how turbulent means? Actually turbulence indicates great force. Isn’t it? Turbulence itself indicates a strong force. So now let’s look at Pallava is strong.
So Prabhupada used Pallava earlier later. Then Duryodhana is obstinate. So Prabhupada was obstinate directly as it is.
So if you look at these four verses they are actually so first is chanchala is restless. So it can be like a child. But pramadhi indicates that now this child is mad.
Sometimes child may want this fondness but sometimes the child gets attached and they get mad. So imagine there is a mad man. A child you don’t consider dangerous because you can control it.
But a mad man can be dangerous because you don’t control it. Pramadhi, palanthu. Emphasise this word.
Pallava indicates that he is not just a mad man but he is strong. So try to imagine if some person breaks into the temple. His mind is not under control.
He is mad and he is very strong also. What happens? Very difficult to deal with things. And then not only that he says Duryodhana.
Duryodhana means obstinate. So obstinate. Ye hi chaliye mujhe kuch ho nahi chalega.
I want this only and nothing else. I don’t care to. Sometimes when the mind gets attached to something it is like I want this and this and nothing else.
So actually speaking there was no need for Ravana to desire Sita. He had so many beautiful little queens with him. Not just one but many queens.
But still he was born. Whatever woman you want you can have but not Sita. I don’t want Sita.
It is like the mind gets spooked to something. It is obstinate. These four and they all come together.
First the restless this, this, this goes here goes there but then it is very strong and it is mad. Not intelligent in deliberating what to choose and what not to choose. Once again the mind gets spooked to something.
Very difficult to handle that. Very difficult to handle. So Harayata Upanishad is not irreversible.
It can be stopped. Once you start contemplation we don’t have to fall down. But as we go further and further it will be more and more difficult to stop.
It is like the charioteer when the horse is just looking in the wrong direction he is seeing off the road somewhere there is a fruit over there. He sees that and he starts going towards it. Pull it back.
It is easy. But the more the horse starts moving in that direction, it gains momentum and to stop that is very difficult. So the earlier the better.
The later the more difficult it is. So the mind when it gets strengthened. When will the mind get obstinate? Actually when the mind contemplates on something and then it develops attachment for it.
I want this. Then it becomes very difficult. So obstinacy of the mind means that it doesn’t accept any intentions.
It doesn’t accept any counsel. And at that time it is extremely beaten down. It should be hammered down.
So these are all very dangerous qualities. So Sigmund Freud was a psychologist. He was himself troubled by his mind to some extent.
Everybody is troubled by the mind. He had a very interesting metaphor. He described the mind.
He said the human mind is like a haunted house. The human mind is like a haunted house. And of course he did not know who it was that haunted the house.
So he came up with his own ideas called id, ego, super ego. And he had his own reasoning. But actually in science there is a difference between explanation and description.
So there is a description and there is a explanation. So I am talking about this. The problem of the mind is recognised even in outside world.
But they don’t know how to even solve it. So what he did was if you ask scientists what is gravity? Gravity is the force by which matter attracts other matter. Gravity is the force by which planets stay in their orbits.
Why do planets stay in their orbits? Because of gravity. So then what is explained? Isn’t it? So all that, most of the time the scientists have got an explanation for something. All that they have done is they have actually just given a name to an observed phenomenon.
But giving a name to an observed phenomenon doesn’t explain it. So basically Freud had, many psychologists still have a fascination with Freud. And they said ok, in this person the id is very high, in this person the ego is very high.
This is very high. But ultimately what are these entities? They are just properties of the mind which are not needed to be explained. Can you just give some names to them? So the number of the explained are actually the subtle force.
So ultimately the mind is yet unwanted. Why? Not some mysterious mythical entities. Actually there are brilliant forces which originate from the perversion of our original desire to serve Krishna.
And when those forces are redirected towards Krishna then they become purified. So yes, mind is like a haunted house but it is haunted by our own misdirected desires and the samsara that they create. And when we bring Krishna back in power this is Krishna can this is Krishna can purify, can remove the ghosts from the haunted haunted house externally.
Similarly, Krishna can remove the ghosts mind is like a haunted house. We will talk about this tomorrow in greater detail. But the ghosts are our own misdirected desires and the samskaras created by them.
Krishna is the ultimate exorcist. Exorcist. Both externally and internally.
So externally when a house is haunted and a person gets possessed, Krishna is able to revive that person. Internally, we have this haunting. Bhagavan also talks about people being haunted by their misdirected desires.
The samsara is compiled both the desires from up to the end which is instituted in the soul. These are all removed by the Krishna. Tomorrow we will discuss about what is the exact process by which which Krishna recommends over there.
And what Krishna recommended later in the book.