Gita study Mumbai 2012 – Different approaches for scriptural study

Transcript

This is an AI-generated transcript and may contain some errors.
thank you very much, Hare Krishna we don’t have the time to go into the search of the Krishna Acharya’s words our local contemporary issues systematically can provide stands for it so we have around as of now we have 10 devotees who have to get by the council so from India I am the only person right now and we hope that we will have more devotees coming up in the future, so 4 of the devotees are 1st generation which is 4 participants and the remaining 6 are 2nd generation so apart from providing Shastric advice to the GPC one of our services also is to try to promote or catalyse a cultural or systematic Shastric study to do the movement so if you go to NIG the way they will conduct this course is, they will have a long interaction they will conduct, they will for example they will take a verse and they will tell ok, analyse ok, how have you seen the Nyaya-Tushya and Bhoosa principles acting in your life and then the devotees will come and say some of them will give some incidents, some of them will give some conclusions by that and that mode of education is also good in general, in that model the teacher his success is that he or she speaks less than 50% of the time and the audience speaks 50% and this is a model of your education which is widely adopted nowadays among modern students because they find that the attention span of students who are fed on a menu of TV and internet and movies and video games that menu diminishes their attention span unless there is some high octane activity to occupy their attention and that is why they have adopted this but if you look at the Shastric standard there is no 50% in the formula which is more than 90% but if you ask a lot of questions if you look at the Shastric standard that is not the way it is so till now this one has stuck with the tradition of not having much interaction within the Bhagavatam class so the Bhagavatam class is where we are properly fulfilling the tradition we recite the words, we chant the prayers and then on one hour we leave the class and there are other classes for example the systematic the VT is the question of training and education that is the body which is associated with conventional education and they have got a model by which they say that if we want to encourage a culture of scriptural study and we want to encourage devotees to apply scripture in their life, the best way to do it would be having this interactive model and that is a valid way of doing it so we have this traditional way of studying scripture where it is purely direct where there is interaction itself the question is answered again and we have the modern way of studying scripture where it is almost 50% interaction so now according to the time circumstances changes are required and especially we are going to have classes for Brahmacharis who like to and intend to study Shastra deeply we shouldn’t go too much towards this model of interaction, that will require the contribution of devotees because it is unlikely that they will at least as long as they are at the time of the facility to study scripture very deeply you call them the VT scripture classes or whatever frequency the classes are held they are more of a reminder and reconnection with basic spirituality rather than so much of a deep spiritual quest to the essence of the philosophy you know Gaurang would say jokingly that if a person is in the middle of so many crises that are there in family life he says actually if you have telepathy oh analyse and explain why this works comes after that works it’s the main question why is this problem coming after this problem so certainly we also have problems in our daily life but the problems are of a substantially different nature the problems are as I said the struggle for existence in terms of in terms of say maintaining ourselves financially, in terms of meeting professional deadlines and the whole competition pressure that comes both in terms of work and sleep so all that is changing all that is changing that’s why actually if you look at the Granthasthram there are these three main distractions this is not a this is not a game to criticise Granthasthram that’s a different way of to make the social advancement so first is constant anxiety about financial maintenance or finances second is ever present opportunity for social education and third is unending social obligations unending social obligations so unending social obligations means that there are so many this relative’s marriage or this cousin’s daughter’s marriage or this uncle’s marriage and this, there are so many obligations and so because of this there is a lot of inclusion in the family because the middle time goes in these things and the job which takes not just 8, 9, but 10, 11, 12 hours sometimes, apart from that whatever time remains, that time goes in maintaining the family and the activities related to the family and then the remaining time goes in social obligations and even the domestic services and avoids mundane gossip and chitchat and avoids sleeping, but still the social obligations are there they can’t be avoided so actually in the Ganesha’s house we will practise basic social life 10-16 rounds, come to temple very early, especially for Ganesha’s house, when we have our Karthik Yatra, that is kind of a Diwali Diwali is a kind of social coming together, among families and relatives and friends because we will accompany others, take out from all that we provide a substantial effort of living so that credit needs to be given for whatever level we are practising at the same time we need to recognise that we have some special privileges and we need to utilise these privileges so personally we don’t have much anxiety about finances and what are our social obligations probably our only social obligation is that we have to attend regular money programme and from which I can access and these are not social obligations, they are actually devotional facilities only if we start finding them boring because of lack of serious devotional worship, then we will start having many obligations, but they actually help us in spiritual advancements, so in that sense we have a facility and we need to attract that facility as much as possible so by Krishna’s mercy, my services have been arranged in such a way either because of my laziness to take up other responsibilities or because of whatever that I have got a facility to study Shastrakar’s extension my main service is say writing, speaking, teaching so I am not involved in counselling, I am not involved in management maybe because of this my classes may not seem sometimes to be so practical to be seen as a theoretical master, but whatever it is within those limitations I am grateful to the management in Pune, I am very glad that I am staying there, I am given a lot of facilities to study Shastrakar and that’s why I have been able to go deep with Shastrakar to some extent, of course no matter how deep we go, we understand how much more depth there is to go into but still I have got the facility and I see it as my service to the community to share with people and understand and that’s why I tend to avoid bringing too much too much say entertainment in terms of narration of past times and in terms of attracting a lot of jokes and things like that because I feel that the facility to the community has given me, for studying Shastrakar, I need to use that facility I have and I have done classes on Ramayana and Mahabharata and I can recite the full past times in a way that can allow me to do this and I do that on particular forums but when the forum is education in the forums which you study, then I feel that I need to do justice to that forum so as of now, I am also trying to find the balance and if I go too much in this direction I will not, in this direction too much interaction or entertainment or that direction, then I will not be able to do justice to what I am trying to do but if you go in the other direction then I may find that I am I may be doing justice to the scripture but in the name of doing justice to the scripture, I don’t mean justice to the audience that is also possible scripture has to be presented in a way that the audience finds interesting so this is the balance and I am slowly learning to tread it so in general, I have taken these 2-3 courses whenever I have taken the Bhagavad Gita the order which I took I am just refining it over a period of years the first time when I took the full Bhagavad Gita it was for the Poonar devotees and that was like we had a 10 day camp everyday 6 hour classes so 2 hours, 2 hours each and it was actually 9 days so 9 classes in 50 hours we completed the full Bhagavad Gita that was the first time I took it and that was quite intense the advantage was that all the devotees were out of the temple, we had gone to another place and there just going to have classes so now in general I have found that devotees are eager to study it’s very rare that devotees don’t want to study and when that kind of facility is provided, then devotees also are able to study in such a way that they get proper rest and then they have the facility that before the classes are proper rest then they are ready so for this sort of systematic Shastra study that is the best course go out for 10 days, take one book and complete it but the logistics often don’t allow that going out for 10 days and doing all the services it’s often not possible and also some devotees find it quite intense because it is during classes for 6 hours during itself and especially in that hearing not past tense these are all concepts and analysis it takes so much mental energy or intellectual energy that after that to revise all the concepts and to understand them what does it do one finds it difficult to do it at that time and in one of the class gets over 10 days people have been away and then all the services are still ready, they come back and then after all of that it really doesn’t happen unless one is getting serious to go into deep Shastra second time I did the course was in Wada, last year so that time it was the rainy season, something similar right here, I completed it just around Pradash 2 started more of the time actually this year I was supposed to go there and I was supposed to take the first time of Krishnamoorthy for those two classes but Vadambo said that most devotees are already getting a lot of services and they have got guests always coming and you just take it and take it so that’s how I am here but when I took that one class was really for two hours so it was 200 people could congregate in the class house and all the other demons were also there and that time also things were in order but because at that time the service pressure was not so much the retreats had not started in Wada last year so the rainy season was relatively a period of hiatus for them, hiatus in a way so we could also focus and then transformed to at the end of the class they just told that there is a systematic course what you are going to do but because it is so systematic we need to provide notes to the devotees if you don’t provide notes then all the NPH the students will not get the time so I was thinking that to prepare notes for my students it will take a lot of time then I got this model that in my previous courses I would use a powerpoint and a whiteboard and on the whiteboard I would write additional concepts but what is written in the whiteboard also gets wiped out so then I decided to use the PPT as a way to so this seems sometimes a little crude in the sense that generally when PPT is used PPT is used as a pre-prepared visual aid for teaching everything is prepared, a nice picture everything added in it and then one by one the slides are displayed so I am trying to do that by having the PPT ready online so in general this is the way I am trying to observe both of you who have computers PPT can act as a broad outline for you even if you have not made notes those of you who want the notes so another thing that I am doing in this course is that in the last course I had focused a lot on the Priyadacharya’s commentaries so in this course I am focussing not so much on Priyadacharya’s commentaries but on the concepts of the verses themselves focus more on the verses and the flow of the verses and some explicit purposes to the part and talk about Priyadacharya’s commentaries only when it is directly relevant to what is going on for example this particular section 2.44 54-72 Ramacharya says that actually this talks about four levels of devotees one is a devotee of Samadhi one is a devotee who is controlled in senses but not the mind one is controlled in senses but not the mind one has an intention and then you need to know which was the stream it’s quite a technical analysis so I could have gone into that but I felt that’s a valid insight but that’s not intrinsic to the question and answer that is happening question and answer is how are they sitting how are they walking so that’s why I have used that kind of focus over here so that’s why when I said in the morning that if you had any suggestions of how you would enliven the class I was not in one sense being falsely humble about it I am also learning this morning so now all over the movement we are having devotees who are trying to teach Shastra there are some devotees who are eventually going to take up this role as a primary service teacher of scripture and all those who are going to teach scripture as courses the courses that you are having there are different from the pathikin classes they are different from the sangateen they are different from the mongolian courses even if those may also get a good income because that 40-50 students that 40-50 students is too much because the class is just once a week or the audience is not having that facility in terms of so much attention to the subject so you will not be able to host so many so that’s why if any of you have those issues you can go to Manjula and I can tell you personally or whatever because I would like to do as much as I want to do but as I said I don’t want to do justice to the audience so there are few kinds of teachers this is just a live experience there are some teachers who love the subject so much and they speak the subject without caring for the audience so I know some people who are very learned in Shastra and I personally love their classes and there are other people who just find their classes just not just bouncers but double bouncers not just in terms of the concept that I spoke but in terms of the relevance so for example Janmadya Sena that course is there so she goes on to do the analysis how this is talking about Krishna and Arjuna and then you take each word and show how this refers to Krishna how this refers to Vrindavan how this refers to the yoga maya that is Vrindavan and it’s a brilliant analysis but it can be a brilliant analysis depending on which side we stand so there are some devotees who love the subject so much and you then just close their eyes and joke and the audience doesn’t understand what is the joke also there are few teachers like that there are some other teachers who are you know who love these are not many I am talking about only those teachers those devotees who have studied scripture deeply so there are some devotees who love to just bewilder the audience that means they feel that to educate the audience begins by disillusioning the audience in terms of or rather uneducating the audience about their previous misconceptions so one is that they will speak concepts in such a way firstly they will speak concepts where you just don’t understand what is being spoken secondly they speak in such a way that they shake the foundation of what we are doing and they can also be very attractive speakers but again most of the audience feels more confused than enlightened more confused than enlightened there was the first first yantra now they also, atleast these devotees they knew people, there are devotees who are strong who have studied shastra deeply and they are well connected to the tradition but this is so high up I can’t predict people like that so the more ideal picture is that he understands where the audience is and tries to elevate the audience tries to elevate the audience and that requires so I have personally answered the question that all of you asked, it’s very important not just because I am answering the question but this question also helps you understand where you are so Lord Hanuman asked me how the course is going so I told him that I have taught in Pune and in Pune, actually the devotees go through several structural courses before they learn the Vimshottari Shastras so many of the philosophical concepts are already clarified and after that when they come in, then we can have much deeper discussions going on especially in the Vimshottari course that I teach so I took the issue quiz course in Pune just before I came here and that was a I would say what I took was 70% written although the book was the same it was 70% written because those devotees those devotees they have already gone through many courses and most of the devotees are involved themselves in the activity of preaching because of that, most of the basic questions of the philosophers that are there they have already themselves been asked these questions and because of that they have had to find the answers and give the answers so what I told him was that for most of you, it was the first time that all of you are having a systematic structured study and he said yes, gradually we will develop this function I have already started this we will do 3 years study course we will divide that as part we will do 2 years of study part of the systematic so his point is that services will always be there service pressure will often consume the time and mental energy of the devotees so only the devotees can develop the habit of right handed taste for Shastri study, will they be able to continue Shastri study even when the service pressure is there so he said he was not in management before he was when he initially joined and because he was not in management he got a lot of time to study Shastri he said that the day when he completed his Shastri that was the day when he got candles that was the day when he was in management and he said after that as studies show that of course service is important service also gives you realisation but because he had the facility to study scripture a lot even now even when he is in management every management role he has Shastri finds time to study even when he wakes up early in the morning he finds time to study so if the devotees, the formative years are not given are not given the culture, the habit, the taste to study scripture services are something which will naturally be done not naturally in the sense that automatically we have to put in effort but we will have our departmental level services we will do them and then as far as the scriptural study is concerned, most of the scriptural study that happens for preachers is functional. What does functional study mean? Functional means what is required for the function ok, I will give you some classes so ok, read something here, read something there find some story here, find some connection here and speak it. And functional study is one simple thing that also serves the purpose of inspiring the audience whom we are going to speak to and that study is also better than nothing certainly better than nothing but functional study is different from systematised study there are three different kinds of studies this class will be a little conceptual so there is a functional study what is required for our function ok, I will give you a class on three course, you just find out generally speaking most people how they prepare a class they give a topic, they look around ok, has anybody given a lecture on this topic has anybody given something let’s give two three lectures take some points or otherwise if they are able to they will just take what they are reading add something from here and there and speak about it the other is systematic study systematic means go through a book step by step and the third is systematic study is what we are trying to do systematic study is take one book and go through it idealistically our reading should also be systematic take one book and complete it systematically and the third kind of study is thematic study thematic study means take one topic or take one theme and understand it exhaustively so to some extent a real pattern which the BTE was using for teaching was thematic study that means in the Bhagavad Gita by the second Bhagavad Gita look at Karma Yoga, what are all the verses about Karma Yoga, take all those verses and take it one time what are all those verses about, take all those verses study upon me, take all the verses about Ramashram and Shraddha and that was, I didn’t like that model because when we have a thematic study then as such, we already know the concepts, most of the concepts basically we know and it gives a deeper knowledge but I found that devotees don’t get the satisfaction of having studied Shastra for example, now we are going verse by verse by verse so we are doing thematic study of the Bhagavad Gita and the devotees are compiling which are all the verses in the Gita and all are major verses which are all the verses in the Bhagavad Gita in one class, I’ll say I’ll take 3.9, 3.1, 3.8 and then we’ll go to 18.45, 18.46, 18.47 12.6, 12.7 and 11 so take those verses at one session and discuss them so thematic study is important for somebody who needs to understand let’s say somebody wants to be a researcher or a writer on a particular topic thematic study is nonsense the primary duty of Shastra devta is constantly thematic study thematic study so for example, say if some gurus have a difficulty then their disciples they don’t have human to guide them so can those disciples officially take religion from some other group so is religion officially Shastra devta what happens if if a devotee needs guidance, the religious spiritual master is not even qualified this is not you may not find the explicit words on this topic any way you find the words, that may be contextual so in general Shastra devta religion also requires that service requires thematic study so as far as the religion is concerned now, if you look at a tradition, if one has taken initiation from a Vaishnav guru or guru who was in proper standing, then there is no need for initiation, even if the guru has a difficult case, without initiation on the prediction of some other guru and depending on the person, the original spiritual master, or the selection of Krishna or the religious tradition what if somebody had a Karmakanda guru or Mayavadi guru then one can take initiation so the GDC has a different law and based on our recommendation, we need to change that law actually speaking there is no concept of tradition, pre-initiation within our tradition, especially if the religious guru was a Vaishnav guru then there is no consequence, this is like a thematic study, so of course these topics are sometimes sensitive, controversial but the point is, thematic study is of, if somebody wants to do classically motor-motor religion then he is a student, then functionally it just takes in points of year and year, but thematically it is a point of nationalisation so here what we are trying to do is systematise them to some extent, our study of Ishvabhishek was thematic although we took the verses systematically, but actually the verses are only 80 verses and what we were doing was, focussing on two parts of the verses, and the themes that are fundamental to our prehistoric so it was a thematic within the structure, within the rubric, within the outline of a systematic course so here now it’s not so much thematic, it’s more systematic we will be discussing themes, but when we are going to discuss Karma Yoga, again we are going to dig more deep into how Ananda discussed Karma Yoga in Lahiri, and all that we took out from an outline, again we are going to go very deeply, we are going to focus on so, this is a slight detour from our main topic, but I felt it is important, any questions about this? yeah to get the best benefit I think that we can at least read the verses and some extreme or at least briefly revise the concepts, about what you are hearing in the classes, now all the concepts that we discussed in the classes may not be relevant, but you at least have a familiarity with the whole to some amount of especially when I talk you see, when I will be talking, I will be talking to you in English, everything comes into place so, maybe I can tell you this too, so that it becomes clear what I am trying to discuss, so first is I may explain some swift words in terms of what today’s Acharya has said in terms of our understanding is not relevant for deepening our understanding of the Yoga so for example, you know when in 2.39 I explained what are the different things about Yoga what are the different things about Samyukta what are the different things about Mukti so, this may involve some insights from the pre-Acharyas and after that points from the Purpose that need elaboration now we can speak of each point, but that will take a long time and some of the points are familiar then they don’t need elaboration by me, they are known points third would be additional concepts relevant to our application or teaching so for example here, if you remember I talked about the difference between the body and the soul and how is the continuity happening in the body so, who is it that is saying that the biological level will continue, the psychological neurological level is going to continue so how we can understand that we are not the body but today morning we discussed about how Dialogue of Shantunga works and how it needs to be, it can be done now there are some additional things which will be related in our next few talks but these are the main three things that I am speaking so the Sanskrit, elaborating Sanskrit elaborating the Purpose and elaborating some associated concepts we are prepared for our teaching or our application so this is what I am doing, so in general at least you are aware of the flow of the Gita so among these, if you want to study the Gita, the Purpose are there always and you can read the Purpose anytime and the additional understanding is something which helps us to understand the Purpose and the additional concepts, some of us may feel they are relevant, some of us, as a preaching group, people are scientific minded the scientists will explain how the body is going to be that may be relevant for us for others it may not be relevant, but especially the points related to the Sanskrit, the words itself, if you can at least study that then you will be able to make the flow and in one sense, the Purpose, the first part is not something that is readily accessible there is no one book, even if you go to Bhojpur’s book, or even if you go to say, Krishna Shetak’s commentary it’s not available at one place so that is something which has to be taken to different places so now I mean, I must have studied at least around 70 Acharya’s commentaries for getting a proper understanding of the Vedas, but of course I don’t speak all the Acharya’s commentaries because they are not relevant to tell me the power points because if we just take, if you see Prabhupada had Bhagavad Gita as a course in Bhakti Shastra, again he had Bhagavad Gita as a course in Bhakti Vaidya, and again he had Bhagavad Gita as a course in Bhakti Sarvabhauma now when we have Bhakti Vaidya, we don’t teach Bhagavad Gita we think Bhagavad Gita is over now but it’s not like that Prabhupada wanted Bhagavad Gita to be studied at least here even if they said Bhagavad Gita even if they said Bhakti Sarvabhauma we should be studying Bhagavad Gita so that’s the time I look at more deep Acharya’s commentaries so here I am focussing more on the Sanskrit word Vedas relevant for our Gita understanding so if you can at least revise the first part then that will help you understand how the flow of the Gita is made this is a long detour most of the time for the class is over let’s try to do as much as we can so we have completed till 66 so many of you had asked this question about internalising the intentions so I had mentioned this point here the relationship between Buddhi and Smriti so based on verses 65 64-65 Buddhi become established so now what does so for us in the condition state our Buddhi is Smriti Smriti is lost Buddhi is lost so this means that Smriti refers to the words of Guru Ram Shastri so as long as we are remembering those words that time we have once we forget those words we lose our mind so at this stage that intelligence is similar to us we are borrowing from them now later on if one practises then one will come to level of Buddhi so internalising of Buddhi so when the Buddhi is borrowed then Buddhi is based on our faith in Sadhu Shastra yes if now you can see this Jyotir they don’t have any selfish motives when Prabhupada was speaking the Jyotir has not explained Jyotir has not explained the higher happenings but at that time their Buddhi was largely based on their faith Krishna Prabhupada did not come to change us what he is saying is the truth the faith is something you always require but as we practise Krishna Consciousness we start experiencing for ourselves how what he said is produced that means we get realisation of what is told by Guru Swamiji so when that happens the internalised means we accept those words those same words based on analysis experience and realisation analysis is our own our own how can this be true Prabhupada would call this as philosophical explanation philosophical that is Krishna says I am the priest of God I don’t doubt it, how can Krishna be the priest of God it is true how is Krishna the priest of God now this is analysis analysis is largely intellectual so in the in Chandogya Upanishad there are these three stages there is Krishnaman then there is Manan and then there is Vidyasana Vidyasana so Shraman is when the knowledge enters the ears Manan is when the knowledge enters the head Vidyasana is when the knowledge enters the heart so here this happens by analysis and this happens that means when I hear something and I know who is it in essence when the knowledge enters the ears it must be there and then after that I have learnt I actually got to know that it is the life of Krishna and I said I have actually developed what in the world is called as intellectual happiness and I have become happy so at that time we have Krishna so internalisation of knowledge means after analysis and application we accept it as our own it is not our own linguistic sense this is what I know this is what I have experienced in my life so this happens by so here what the 64 is talking about that is the application so when we follow that process we are applying scripture then Krishna understands what is happening the craving will go away and then the joyful nature of the soul will be awakened and when that happens then we feel very happy see actually if a bhuti is constantly battling with the mind mind is in enjoyment this is not enjoyment when it is constantly battling the bhuti cannot be very steady but when the battle starts for example for us we might have a bhuti earlier might have a bhuti earlier but now there is no battle so when we see that there is no battle but there will be other forms of sense enjoyment so that’s how the internalisation material says the mind becomes calm and bhuti becomes steady whatever is told in the scripture we accept it as true not in the spiritual way but in the experience and realisation so application is the experience and realisation what I told in the previous one experience and realisation now for some devotees who are not very intellectual for them this analysis stage will not be at all needed if it is here we don’t know what else is there we just apply we apply and see and so on other than just reviews and mentalisation so for them they don’t have to be intellectual they don’t analyse things much so then they cannot analyse bhuti also much but they will have a mind to some extent the analysis stage especially for those who are non-analytical can be bypassed but the non-analytical devotees cannot become analytical teachers they can become extended practitioners of bhuti and by that example they can reach in a timely way somebody wants to teach so this is not needed teaching is largely analysis so even if you think that you don’t want to go through this analysis simply apply and you are happy if you want to teach it, some analysis is required this is how the internalisation happens understood any questions about this this is a gradual process especially as I said among the illusions to realise the harmful effects of anger is relatively easy relatively easy even virtuous people do this and so we atleast want to give up anger we are not going to give up but atleast we want to give up then as far as greed is concerned generally speaking if you are brahmacharis what are we going to possess the greed goes away the main challenge will be lust and greed lust because as the brahmachari wants to give it up completely as much as possible even in the mind they are expecting to give it up this is a challenge and envy because that is the natural human tendency to come there and we are doing services somebody else is doing services and then we come back this is better than that so as far as brahmachari life is concerned lust and greed are the primary and other problems pride and illusion of course pride is a big problem generally among all the brahmins you see if somebody becomes lusty a person is never thought of as advanced but the problem is when we become lusty we our devotional practises will become weak we will glance in the wrong direction and there might be restlessness when we are trying to fix the mind of Krishna but when it is pride for the sake of pride we are trying to put in practise what we have seen since I will sit erect and chant clearly every word I pronounce everybody can know what a sinner should look like we want Krishna to know what a sinner should look like the world knows or not it doesn’t matter what happens apart from lustiness there are other problems in life and especially if we practise monastic life for a few years it gets affluent so we lose our respect for lust so pride is a big problem that is why brahmachari which is ancestrally proposed by Brahmachari so in general different anathas take different times to go but this is how people manage that’s why I said some concepts some points will be legalised later some things will be legalised later on some other things will be legalised later on Brahmachari in my lecture said to understand how the loving love for Krishna is non-materialistic and spiritual we live our life in service and worship of the Brahmachari organisation history now I can answer you with an example the example is that the vision of Krishna and Gopis is non-material but if we actually start reading some of the pieces and sections from the Bhagavatam or if we start reading from Vachanaya’s books we might be actually wrong because it does seem in the description that they might be something which we are accepting and we may accept not just here, we do our analysis also why should we listen to Swami speak about Mandelka intellectually I am mainstream but we have confronted with those books there are many advancements in many books which unfortunately there is no way to translate them for astronomers but there is one devotee who had a lifetime mission to translate all these researches and he translated one after another and he had cancer so he passed away and for that he couldn’t find a good publisher so he just made all the books available to him so all the books in our translation were not very accurate because he did not have the time to have his books here in India to check his translations and then after that he just made his books available on India because people have a lifetime service any way these books are available freely on India whoever wants them so firstly there is no checking of the accuracy of the translation secondly, because he only translated, there is no philosophy in the past so apart from the philosophy in the past there is no philosophy in the past so when I was talking to him he said we will do some analysis on this so without the philosophy in the past they wouldn’t give you these books and then there was one publisher in Vrindavan he just took all his books and he published so it is freely available and he writes it so easily available and he knows the main audience is his followers and his followers are always going to be looking for some new masala something new so at one time I was in Mayapur so J.J. Mahal was taking an English course for us so at that time we were discussing he had gone to one of his shops I just went and looked at the books and I said I don’t think these books are appropriate for English he said I had one distributor that was him I told him either you knock this book out of the store or I will knock you out of here he said I will arrange in Mayapur that you will not have a store he said I had told him these books are not appropriate for English I told him he said you know the Krishnamurthy when he is disturbed then he should not be here so this is an example of completely acceptable thing it is not money but when he actually renders service to Krishna then gradually after a lifetime of service when he stops seeing Krishna as a boy and the homeless girls he starts seeing Krishna as the Lord and the Mother of the Universe as long as he sees Krishna as the Lord or Krishna as a boy and the Mother of the Universe he will think he is a boy and the Mother of the Universe so after a lifetime of service and modesty, the modern conception that sexual obsession with the mind succeeds and then he sees the Lord and the Mother of the Universe so when we read Krishna as the Father of the Universe these people normally identify with Krishna it’s like when there is a big open and there is a movie going on, people identify with the viewers isn’t it? so when there is a movie and they throw an address and all the people start to see why are these people only adding on the news it’s like a man enjoyment people are trying to get that but as it was a long long simulation when I started mentioning movies are not good movies movies are not good for the human beings and we are not good for the human beings at that time hearing is possible but not with us which is not good now as far as the non-Maharajas are concerned with whom we identify doesn’t matter so much we say Krishna is Krishna we normally identify with Krishna it’s like so difficult it doesn’t matter so much it doesn’t matter so much because that identification is not creating the perverse desires in us so if Krishna is eating butter and we are enjoying the pastries so whom are we identifying with Krishna or Krishna why are you so naughty it doesn’t matter so much so that’s why the Maharajas are asking who are we identifying with whom we identify with it’s a difference hence we make our around us internalise what we are doing we will continue tomorrow thank you very much