Gita Study Pune 2013 – 10.19-42 How the Vibhutis manifest Krishna’s glory

Transcript

This is an AI-generated transcript and may contain some errors.
So, we continue with the 10th chapter, they are mostly examples of Hrithiki, Hrithiki which we published 10 chapters ago. So, 19th chapter begins with this section of the Bhagavad Gita, 10 chapters primarily describing Krishna’s opulences. So, Arjuna has asked the question, please tell me how I can perceive your presence in the material world? And Krishna will answer by stating a principle, a broad principle of how he is going to explain in one verse, then afterwards from verse 20 onwards till verse 38, just use examples.
19 verses are examples of Vibhuti’s and then 39 verses are again the conclusion which further elaborates So, Arjuna in three verses basically asks Krishna one question that please tell me how will I perceive you in the material world? And he also emphasises while he is asking this question, he describes in detail this theory and assurations. So, describing here Andhra, Andhra is an expression of joy, So, Krishna is delighted to see Arjuna’s eagerness to hear, enthusiasm to hear. Yes, I will speak.
So, he also says yes, these are divine opulences of Manu. So, actually this phrase Atmargudaya and Vibhya has been repeatedly used in the previous verses. So, Krishna is making clear that what you ask, that’s what I am going to speak.
But when I am going to speak the opulences, you have asked Vistarenam, you have asked Asisidhar, but I will speak Pradhanam, I will speak the principle of Vibhya, but I will not speak Andhra, because if I try to speak Asisidhar, there is no end to it. I am asking Andhra, Vistarase, then the expansion of my opulences has no end. Now, this statement might seem like the statement of a megalomaniac.
You know, a megalomaniac is a person who thinks himself to have fanciful imaginations of grandiosity. A person who owns a small house, a small maybe 1 BHK house, he thinks that I am the owner of the country. That is a megalomaniac.
So, it might appear like that, what Krishna is saying over here. However, the principle is, why is Krishna so happy? Imagine that suppose a speaker is going to give a class, and somebody tells him, Before the class finish, introduce yourself. He will tell, my glories are endless.
So, I will tell you a little bit of my glories. So, I met one scientist, so in seconds he gave me his introduction. So, it was a brief introduction of so and so.
And that brief introduction was 7 and a half pages. When ordinary human beings speak like this, they seem to be megalomaniacs. But, Krishna speaks it, we have to understand the principle.
Krishna, what has been spoken previously is the glory of Bhagwan. And now he is speaking the glory of Bhagwan, of the object of bhakti. So, when Krishna speaks his own glory, he has a particular purpose.
And that purpose is not just to glorify himself, but it is to glorify the process of his life. So, that means that, in Chetan Chardhanam, Krishna Prem is such that, so intoxicating, that it makes the devotee dance, it makes the lord dance, and then Krishna Prem dances along with the devotee and everything. So, what does it refer to? Krishna Prem, of course, will be personified over here, but Krishna Prem, ultimately, will not be there.
He is a youth player. So, actually, Krishna wants to glorify his devotee, and he wants to glorify the process of his life. And, usually, sometimes, there are tuition classes up there.
So, when they want to glorify those tuition classes, they will glorify the graduates. So many students will have tuition classes in their list. Now, normally speaking, these tuition classes, how it happens is, that these tuition classes take only the top students.
So, generally speaking, they also have a cut-off in this percentage. Only when they are top class, they will only come. So, they enquire that they get a top student, and then, naturally, they come top.
But the point is, process is often glorified by students. So, a school is glorified by the students with the students. So, similarly, in the case of Kriyayoga, one way to glorify is by glorifying a particular devotee.
That is one way of glorifying a disciple. Another way of glorifying a disciple, actually, is functional religion. Now, this glorification, by describing the qualities of the mantra, will be done by the disciple.
That is another way of glorifying. Another way of glorifying, that too, including how to easier and better develop the processes. For example, you want an engineering degree.
But this normally is related to astrology. So, normally, you have to go and do this. So, it will be reflective.
So, there are a lot of mantras. So, we are talking about yoga. It is yoga.
It is one way of glorifying. Another way of glorifying a disciple, actually, is by talking about the qualities of a disciple. He is a person who is very patient.
He is very good at work. He has a house. And he is very proud about his career.
So, he himself is a form of glorification. Why? So, this now is normally one way of glorifying. That means, there is a more Krishna-specific glorification.
And then, after that, it is revealed that such a great God, is only in one oval. Why the process of glorification? Because he is a completely glorified Buddha. So, Ajita, how does he glorify? He has written a chapter.
He describes how, that, why the process of glorification? He says, why this is happening? Ajita becomes Jita. Unconquerable God becomes conquerable. So, Krishna describes how he is glorious, so that in the end, when he says that bhakti is so glorious that it wins my heart, it conquers me over, then the glory of bhakti gets further established.
So, in a sense, actually, the Gaudiya understanding is that, in the whole process of the whole Bhagavad Gita, glorifying, in the whole Bhagavad Gita, Krishna is glorifying Radharani. Although Radharani is not mentioned anywhere in the Bhagavad Gita, not just in Bhagavad Gita directly, there are only two places in the Bhagavad Gita, where there was a indirect approach to Radharani. One is the event of 9.13, Mahatma Nanda Mahabharata, and the other is 8.72, Vesha day, Brahma needs to be followed.
So, normally, Brahma, is not feminised. It is a neutral gender, or, on occasion, it is masculized. So, Vesha day, Brahma needs to be followed, that is 8.72. That is, Brahmji, is feminised.
So, actually, Sri Ramamurthy Akhara describes how, he says, that is, Brahma, is a neutral gender. Masculine, feminine, neutral. So, he gives devotional names to all of them.
So, for the, for the, masculine gender, he gives Narayan, for the feminine gender, he gives Lakshmi, and for the neutral gender, he gives Brahman. So, Brahman, Brahma is neutral. The idea is, Brahman is without any potency.
So, so, Brahman is a neutral gender, but Krishna uses the word Brahman, here in the feminine gender. Just like, this usage can change, sometimes we can use, we may refer to dog as a it. It is one over there.
It was still in the masculine. Dogs also have their gender. Sometimes it may be a he-dog or she-dog, sometimes we may refer to the dog as a gender also.
So, genders are not actually neutral. So, gender is not neutral. So, sometimes it is used in the masculine and feminine also.
So, the word Brahmin, येशाते भर्मजी भावना रेणा राव्वेधने वित्वास्यमितवाने विभिवाने, ब्रह्मने रोहने विभिवाने, so, one form of the word is, one of the verb is, the verb is, or the verb is a special. So, this can be referred to as the Shastras of the Vedas. So, in these two ways, Krishna is a refugee, Radharani is the devotee.
Really, that is. In fact, Shri Prabhupada’s contours are even more intermacular. The whole dream of Radhaani comes only once in the whole Bhagavad Gita as it is.
And that is in the context of the Kanchana Gaurangi Radhe Vrindavani Shloka. In the introduction, where Prabhupada is offering obeisances to Radhaani. Shri Prabhupada is reserved.
Prabhupada who coined the word, who added Shri Mati and Rani on Radha. So many Gauri Vaishnavas considered this to be an asavas. They say Radha is the actual… And actually even Jiva Swami, Shri Prabhupada, they all just used the word Radha.
Radha went there, Radha said this, Radha did this. So, those are traditional Gauri Vaishnavas who say that onwards, till the Raghavan was left out. They are the Babajis in Radha Kunda.
Not all of them are. Then there are scholars also in Gauri Vaishnavi. They say that the whole idea of using honorifics for Radha is an asavas.
Because Radha is a simple outward form. And she doesn’t act like a queen also. She has to be a comforter.
Therefore, using Shri Mati and Rani are asavas. However, that is not entirely true. Because there are many passages, for example, for Madhava Mahotsav, where the marriage of Radha and Krishna takes place.
In there, Radha Rani is kind of a queen. She is the queen of all the deities. There are many other traditions also, where Radha Rani… although she is a comforter, but still, she is the leader of countless gopis that are there.
And they treat her as the highest. So, even from Shri Mati’s point of view, Radha Rani’s position is of that of a queen. She may not exactly have the opulences, but meaning that you are a queen.
But still, she has a position. She has the maidservants, she has the assistants, she has the nature of a queen. So, in the light of the tradition also, the usage of Shri Mati and Radha Rani is wrong.
Rani is not wrong. So, in the Bhagavad Gita, Shri Prabhupada uses all the references to emphasise that we do not have a mundane devotee. So, we do not use the word Radha in a very ordinary sense.
We use it in the greatest way. So, I use it in the Bhagavad Gita. Shri Prabhupada, if I preserve, we are talking about Gaudiya Siddhanta, that is in the Bhagavad Gita.
The Bhagavad Gita is primal, and Shri Prabhupada wanted to use the Bhagavad Gita as a prominent book for reaching out to the general people. So, when I gave a class on Shri Prabhupada and Shri Radha Rani, I asked a lot of Shri Prabhupada also, how Prabhupada’s unique presentation of brilliant presentation of the Bhagavad Gita. So, before Shri Prabhupada, Bhagavad Gita was never used as such an important book in our tradition.
It wasn’t important. It was never really important. Guru Goswami had commented on it.
All the Goswamis commented on the Bhagavad Gita. First commented on it was Shri Radha Rani. Then there were other commentaries.
Shri Ramji commented on the Bhagavad Gita. But we do not have those commentaries. They are primarily basically translations of Yuga Karanjan is a translation of Siddha Vyagyogi of the Upanishads.
And Shri Karanjan is the translation of the Upanishads of Shri Radha Rani. Shri Radha Rani is given a little bit, a few notes. It’s actually Sanskrit, Bhashya and Tika.
Bhashya is a commentary. Tika is a sub-commentary. Commentary on a commentary.
So, in a large sense, the tribunals commentaries are actually Tikas. Their commentary is commentary. Like there is a default for Bhagavad Gita.
That is, having Shri Radha Rani’s commentary, then there is a sub-commentary on it. The point which I am making over here is that in our tradition, Bhagavad Gita never had a sub-commentary. A sub-commentary on Bhagavad Gita.
Shri Radha Rani’s commentary is Bhagavad Gita. And most of his writings were Bhagavad Gita. If you look at his books, they are focussing primarily on Chaitanya Mahaprabhu’s teachings of universal love.
And when he sent his disciples to America to preach, to Europe to preach, the central book that they used for their preaching was the book Shri Krishna Chaitanya. It was written by one of his disciples, Shri Radha Rani. Actually, he and Shri Radha Rani co-authored the book practically.
Shri Radha Rani has had a professor’s title from a civil college. The professor said, keep it as your book as author. So, they would often co-author books like that and just decide who will be the main developer.
But, the primary book that they used, the primary book that they studied was Shri Krishna Chaitanya. And the cast of their preaching was Chaitanya. Because, the character of Krishna had been severely criticised by Christian missionaries as a debauchee god, as a god who has learned from a Christian missionary.
He wrote a whole book on Krishna. The story of this so-called god Krishna is nothing but a story of deceit and debauchery and murder. So, somebody wants to teach them to a sceptical point of view.
It’s a very perverted version. But, other than all these fakes, bog-office conception that says, you have to study Sai Baba’s book, you will be interested, you will have no idea about even Mahabharata. He said, never.
So, Shri Radha had not understood Krishna. Shri Radha Rani co-authored the book by Shri Krishna Chaitanya. Shri Krishna Chaitanya.
And, he decided to use Bhagavad Gita as a prominent book for his own research. Why? Because, the Bhagavad Gita has three prominent verses. You know, when the Christians were going to the world in India, they had one book that they had as their bible.
One, the bible is a big book. It’s not a huge book. It’s one compact book.
In the Muslim world, there is one book called Islam by Shri Krishna Chaitanya. Shri Krishna Chaitanya. But, that really did not happen.
So, right from the start of Ram Mohan, all the books fell down to Radha Krishna and Gandhi. They all eventually gravitated down on Bhagavad Gita as standard. So, what did they do? Bhagavad Gita was always an important book in the Vedic tradition.
But, Bhagavad Gita was never a popular book. You know, whether it’s Bhagavad Gita or Ram Katha, Ramayan Katha, that time, they did not have Shri Krishna Chaitanya. Bhagavad Gita is closer.
Bhagavad Gita was one of the three most common books. What are the most common books? Sruti, Sruti, Nyaya. Among the Sruti, there is Bhagavan Nitya and Nyaya is Vedanta Sutra.
If you see, among these three, none of them can be used for popular Katha. They decided to call Vedanta Sutra. You know, probably, the number of people who will attend will be what you can count on time.
I think I said, Bhagavad Gita was never a popular book in the Vedas. What is it? It’s a combination of Vedas and Sruti. So, Bhagavad Gita is in the Indian system.
Bhagavad Gita is also in the Christian system. They are also Christian. It’s a combination of three, you know, Acharyas.
Every Acharya is fighting a war on Krishna Chaitanya, trying to remove illusions. But when a war is being fought, different Acharyas will use different weapons. Because in all these circumstances, some weapons may work, some weapons may not work.
So, for example, in the First World War, one very simple strategy of fighting was trench warfare. Both the sides, they will just pick trenches, pick trenches, just go under the trench. And as soon as the other side comes out, they will shoot it.
And on the France-German border, it was almost like 6 or 9 or 4 and a half years, something like that. Both the armies were just living in trenches. They would sleep in trenches, soldiers would sleep in trenches, they would smoke in the trenches, they would eat in the same trenches.
As soon as you come out, they will shoot you. So, trench warfare was a very powerful tool of stopping the enemy. But by the time the second world war came, there were aircrafts.
You stay in your trenches for long time and the trenches will become your grave. So, the same method that was so effective in the previous war was suicidal in the next war. So, that way, you know, even if you want to fight a war, you have to fight all the options that you have available.
So, for this last half of the choice, he switched to changing, responding out of the trenches. So, the ruler used that response. Now, subsequent historians may find this in all types of literature.
They are like, you know, in our preaching, we don’t go and call it influence, we can’t start a war. So, you have to use Jeeva. You have to use some other books.
Bhaktivinoda Narayana was preaching leadership of higher consciousness. So, the war, the spirit of fighting the war was the same. But the reference that I used for fighting, that is very important.
So, Shankar Gopal used Bhagavad Gita as primary preaching tool. This is unprecedented in our tradition. Because in our tradition, you see, Jeeva Goswami is writing the primary to establish the supremacy of Krishna and Haravakrita Krishna, Rajavakrita Krishna, within the Hindu context, not the Hindu context, the Vedic Hindu context.
But the previous Acharyas, before Bhaktivinoda Thakura, they did not have to do of the outreach to outside the Vedic Hindu context. Bhaktivinoda Thakura, the first person who started preaching about it, he said that in Vijita, you could feel it going outside the Vedic Hindu context. So, Shankar Gopal then accorded that to Bhagavad Gita as his prominent Gopal.
And because of that, because he wanted to preach out to a large number of people about Bhagavad Gita, he said Bhagavad Gita has been focused on the fundamental to the cross of the Vishnu. So, that’s why Bhagavad Gita, Shalobha doesn’t do anything. It doesn’t do so much into the technical analysis of the globe.
Shalobha is aware of the Bhagavad Gita and he will answer the question. Why Shalobha translates everything, everywhere as Bhagavad Gita? Shalobha is aware of the internal flow of the Bhagavad Gita. He will read a report of 2.72. In this chapter, Karma Yoga is discussed and a hint of Bhakti is given.
Last line. In this 2.72 chapter, Karma Yoga and Jnana Yoga have been clearly discussed and a glimpse of Bhakti Yoga has been also given as the content of the complete text. Now, if you look at Prabhupada’s purport, it’s not a glimpse of Bhagavad Gita, Bhakti Yoga.
It’s a complete picture of Bhakti Yoga. You know, where Krishna is just using one word, Mat Paraha. Prabhupada will say, Shalobha need not be serious.
So, what does this mean? Some scholars have called Prabhupada the Bhakti fanatic. He is just making Bhakti, Bhakti everywhere. But Shalobha is really a Bhakti fanatic.
He would not have given us the word-to-word translations of the Bhagavad Gita. Shalobha gives us the word-to-word translations and then he gives us so, for example, Karma Yoga, even translate in the word-to-word translation is Karma Yoga. And the text translation is Bhakti Yoga or Krishna consciousness.
So, what is Prabhupada doing? If Prabhupada really wanted to conceal things, he would not have given the word-to-word translations. He would have avoided using Sanskrit also. So, he could just have given the translations of the Bhagavad Gita.
You know, the scholars would have done that. So, Prabhupada is forcing us to believe that. So, Prabhupada is using a very well thought out strategy.
What is the strategy? The strategy is to hammer on persistently the fundamentals of the Bhagavad Gita. The fundamentals of the God philosophy of Krishna Consciousness. Prabhupada’s mood is that people are short-lived, people are not so interested in Karma Yoga.
So, any page of the Bhagavad Gita that they read, let them get the conclusion. Let them get the essence of the philosophy of Krishna Consciousness. This is compassion should be there.
So, I have discussed this elaborately in Abhishek’s book as well. I have discussed it especially in the translation of Jyotishya Pratishtha. Prabhupada is saying, this is impractical, stay away from my child, Hare Krishna.
So, Prabhupada, is he cancelling Krishna’s words? No. Krishna himself cancels his words later. Then he says, yes, this is not easy.
But actually, Subhasula was still discussing. So, what comes at the end of the Bhagavad Gita, Prabhupada gives throughout the Gita. So, Prabhupada uses a strategy of emphasising the unenlightened beings throughout the Gita.
Although, there are, there are purports like this. Krishna, Prabhupada gives a rare note that he knows that he is going to do it. He is not going to do it.
He is not going to do it. For several reasons. He did not understand the reality that this is going to be the first book that I wrote.
The foundational book. The introductory book for our outreach. And already it is a big book.
It is 700 pages. How many pages are it? 1000 pages. Okay, without the index and everything it will be probably 800 pages.
It is a big book. And, Krishna Prabhupada keeps things at the fundamentals for us. Now, so, I have talked about two things to you.
Firstly, Krishna Prabhupada chose the first Gita as the primary book of outreach. Second is, as the primary book of outreach, he decided to emphasise the fundamentals of our philosophy throughout the Gita. And, it is because of this that Krishna Prabhupada said, one time in the future we should do like a man.
Like a woman, like a man. So, Krishna Prabhupada wanted to do magic, he wanted for us to go deeper into the concept. So, that’s why, here the discussion that we are having right now, the point of this discussion is that Krishna Prabhupada uses Gita as a fundamental book and that’s why he doesn’t give too much of a glorious mantra in his book.
And not a lot of Radharani kind of things too much. So, Krishna Prabhupada doesn’t come in Chikanchitamrao, he doesn’t come in Lodhi, he doesn’t come in TLC. He comes in other books, Bhagavad Gita, Prabhavad Gita and other books.
And, that’s why we don’t know Krishna’s Bhagavad Gita properly, Krishna’s Bhagavad Gita as it is, and Krishna’s Gita as it is, and Krishna’s Gita as it is. So, coming back here to our main point, Krishna is glorifying himself. So, I suppose that Krishna Prabhupada Those are some little impersonal, they are not Mayavadi, but they have a lot of personalistic conceptions.
So, they read Prabhavad Gita, so they are like, why? We understand that people are taking it. Actually, Prabhupada was asked this question one time, some Mayavadi came to him and he said, Bro, Swami, there is no Krishna over here, how have you put Krishna over here? He was asking himself first. So, Prabhupada replied, you Mayavadis, in your commentary, where there is Krishna, you have removed Krishna from there.
So, where there is no Krishna, I have put Krishna over there. So, where there is man-mana-bho-mad-bhakto-vad-yaji, you don’t need to surrender to Krishna, you just surrender to some unborn within Krishna. So, Prabhupada is just saying out plain Mayavadis in their own way.
So, pahamahatma-guna-dheesha sarva-bhutasya yastita sarva-bhutasya yastita pahamahatma-guna-dheesha bhutana-mantale bhutana-mantale I am the Atma. So, this is the Atma. See, remember, this is how words can have many meanings.
So, when he says, I am the soul, this is related to sarva-bhutasya sarva-bhutasya and it is obviously refers to parama-atma. Parama-atma is also a manifestation of Krishna. Now, what does the word vibhuti mean? Vibhuti means the space or space between the one in the many, the one among the many.
The one in the many. That means Krishna is the one who lives among the mountains. avara nana path of the sages, path of the religions, which you have to follow.
So, what is Krishnadevaraya? He is also going to be in Krishna. He is also going to be in the world. And when he is in the world, he will be like the next Lord Krishna.
So, if there are four stars, if there are three stars, then he will be Krishnadevaraya. He will be Lord Krishna. That person is also Krishnadevaraya.
So, he is one among the three. So, he will be one among the three. So, no matter who comes or who does not come, he is still Krishnadevaraya.
Krishnadevaraya is Krishna. Krishnadevaraya is Krishnadevaraya. He is like the human manifestations.
He is among the human beings. But in the politics, he is among the human beings. So, he is one among the human beings.
But among the human manifestations, there is two things. One, he is not a householder. So, among the many, he is not a householder.
He is belonging, but still outstanding. So, what is the context? Now, Krishna will say, I am this. I am the horse.
I am the lion. I am this. So, is it to be taken literally? No.
What is the context of Vibhuti Yuga? I will explain this when we come there. So, what is Vibhuti? Belonging, but outstanding. So, the whole idea of Vibhuti is, if you just describe God as transcendental, then we cannot connect that he is God.
He is transcendental. I can never be like him. He is just over there, high up in the sky.
But when he is a manifestation in this world, he is right here. I can see how wonderful this is. Then, we can feel a greater connection.
We can feel a greater attraction. So, that way, the whole purpose of this is to direct us towards Krishna. So, I will discuss in a minute.
What does this mean? That some things are attractive in the beginning. Some things are attractive in the middle. Some things are attractive in the end.
But whatever attracts us, that attractiveness of that object comes from me. So, now, various living beings have their attractiveness. That is because of the presence of a super soul in the heart.
So, Krishna will start the description with the most generic things. First, he talks about all things. And all phases of the existence of those things.
And he moves forward. He describes them in various manifestations. Adityana Mahamishnur Jyotisham Raviram Shuman Marichir Marathamasi Nakshatrana Mahamshashi So, Adityana Mahamishnur This can have multiple meanings among the Adityas.
So, Adityas are the sons of Aditya. So, among them, Mohammad never appeared. So, Adityana Mahamishnur.
That can refer to that. Another explanation of this is also that actually the sun it moves through 12 areas. The movement of the sun is through 12 areas.
And one of those areas is named as Vishnu. And that is considered to be the most auspicious when the zodiac sun moves. It is an astrological concept.
But within that, one of the most auspicious of those areas is called as Vishnu. Like you have the whole sun enters Capricorn. Sun enters Leo.
You may have seen this in our Vaishnav calendars. So, like that, there are areas in which the sun’s path is divided. And there are various areas among them, Vishnu is the area which is named after Vishnu because it is the most auspicious.
Now, Jyotisham Raviram Shuman Among all human objects, actually the sun is the greatest human object. In Marichi, Marutama is named. So, Marichi, this is not the Marichi we talk about in Ramayana Marichi.
It is a Rakshasa. But by the word Marichi, it is quite common. Marichi is in fact one of the names of Vishnu also in Trishul Sasana.
So, Marichi is also the Jyotisham. Yeah. So, the Maruts, Maruts are those who are in charge of the wind.
So, how then Marichi is named? Shatrana Mahamshashi This often raises some questions. That is the moon one of the stars? So, actually you know, when we translate words, words have their own connotations. We have to be very careful.
The Vedic scriptures or the Vedic cosmos, it sees the universe in a different way from the way modern science sees it. So, what we call as stars in modern science, that is quite different from what is considered as Nakshatra in the Vedic scriptures. Nakshatra is a generic word which is used to refer to celestial objects.
And we generally differentiate between stars and planets or satellites. On one side we are saying stars emanate light and planets and satellites do not emanate light. We just use it.
That is a broad way by which we categorise. That is only one kind of categorisation. And it is based on only one understanding of light.
In the Vishnu Shastra, commentary describes that various names of Vishnu starting with Sapta, seven, seven. And he says that actually there are seven kinds of planets. So, there are different kinds of planes and the planets and the satellites may not emanate the kind of light that is known to modern science, which stars emanate.
But there are various kinds of lights. Normally speaking, there is some scientific explanation. It is not adequate.
We feel it sunlight falls on a particular object and an object reflects. The reflection also has some heat in it. Sometimes you use some flashlight and then it falls on it and it goes into the eyes.
First sort of it will glare in the eye. So, how is it that the moon’s light is so cooling and soothing? If the moon, all that the moon is doing is just reflecting the light. It is not, modern science does not have a complete explanation for this.
Yes, the kind of light the sun emanates, the moon may be reflecting it. But the basic understanding is that the moon emanates also reflected light. So, in that sense, strict categorisation, this is a star and this is a planet, that does not work in the basic classification.
The system of analysis in classification is not adequate. The point which is being made over here is that among the celestial objects that give us light, if we look at the bright sky, the moon is the brightest. The moon is what catches the eye the most.
So, among celestial objects, the moon is the most attractive. And that attractiveness can help us to learn the truth. That is the master of this.
Please. You see this, that when Krishna is explaining that I am the best of everything, previously in Seventh, he talked about how he is the essence of everything. So, what does this mean, Guruji, that when he is saying I am that? Because we see that these are like material properties of the celestial objects.
So, what does it mean? I am that, what does it mean? He says I am that. In 38th Krishna says, Khandavana Mahamudra Krishna Vasudeva was Khandavana from Vasudeva. Then among Khandavas and others.
So, at that point Krishna has been removed. So, Guruji, shut up. There is no need for you to say Khandava everything that you are going to say.
You can do like that. So, when he says I am that, that is not exactly an ontological reference. It is not an existential reflection.
So, extraordinary material aspects, there are three aspects of Vedanta. Extraordinary material aspects and manifestations reflect the spark of Krishna’s life. That is the first one.
Now, such manifestations naturally attract our attention. And so, can we use as impetuses to remember Krishna. So, Vasudeva writes here, naturally we will attract my attention.
Now, if I recall the whole manifestation of Krishna, then that can help me to remember Krishna. Purpose is to focus on Krishna, not on the specific manifestation. Krishna is using the word Aham directly.
I am. If that were in an absolute oneness sense, then Krishna and Arjuna would become one. That’s one point.
Another point is that Krishna has already said that I am the source of everything. Then, if we are just going to talk about ontological oneness, then Krishna is everything. Why Krishna is only these things? Krishna is only these things and not other things.
So, there are logical contextual reasons. One is this point of, are Arjuna and Krishna one? No. Second is Krishna is the source of everything then why should he be one with only some other things? That’s all about this.
Third important point is Arjuna is Krishna. Arjuna is the source of everything. So, these manifestations you can remember me by saying these are as pointers to my growth.
In the Vedic culture, there are two ways to approach spiritual development. The Vedantic way is to focus on the radical differentiation between matter and spirit. Matter is temporary, matter is cause of bondage, matter is ignorant, non-conscious, spirit is omnipotent.
That’s what Krishna has already said. Radical differentiation between matter and spirit and then group matter and movement matter. There is another approach in Tantra.
In the Vedic culture, it is called Tantra. In Tantra, matter is used as a way to approach spirit. So, in Tantra, there is left-hand Tantra and right-hand Tantra.
So, left-hand Tantra is what we call mathematical. People like Osho or Nityananda, all these, they use left-hand Tantra to just rationalise all their sexual morality. So, in left-hand Tantra, they have the idea that everything material can be used to approach God, even sex can be used to approach God.
So, they say that if you do sex, through sex, you will get now, of course, in the Tantric tradition, which was not approved by the mainstream Vedic tradition, but the senses perform a lot of rituals. Whereas, when Osho, what he was doing was just licentious intelligence. In general, left-hand Tantra is extremely dangerous.
And that is not recommended by the Vishnu Ujjain at all. So, the whole idea is that this world is a combination of Shiva and Shakti. So, Shiva appears in the male, and Shakti appears in the female.
And when the male and female unite, Vishnu and Shakti are united. And by that union, one will get this Vishnu-Shakti relationship. It’s a whole distorted understanding, but that is one thing.
Well, everything material can be used to approach God. But the left-hand Tantra, in that, is very dangerous with these two conditions. But there is a right-hand Tantra.
Right-hand Tantra is actually Pancha Vatra Vrata. It is Vipi Vaksha. So, what is right-hand Tantra? Matter in certain manifestations can be used as a means to reach God.
In right-hand Tantra, there is a lot of emphasis on regulation. Because, we recognise that matter can be evolved. Therefore, one has to be careful while using the right-hand Tantra.
At the same time, there are also phenomena like matter can be used to worship. So, deity worship is a part of right-hand Tantra. And, there is deity worship.
So, along that same line, there is a principle we do not know. Vishnu at one level is transcendental. And when we transcend, then we will approach Vishnu.
But, till we transcend, what do we do? We meet Krishna’s manifestations in this way only. We don’t manifestations necessarily towards the Pancha Vrata Vrata, where we do Upasana. But, in the Vipi Vaksha, we don’t listen to Upasana.
We just learn and write the information. I don’t like the greatness of somebody’s manifestations. We focus on Krishna’s manifestations.
So, it is not ontological oneness because it is very clearly understood that Krishna is ultimate. Krishna is spiritual. These things are material.
So, in right-hand Tantra, that information is very clear. Even left-hand Tantra is there, but it is in the background. There is no shadow in the manifestation.
But, in the right-hand Tantra, we understood that Krishna’s manifestations. And our goal, ultimately, is to come to certain matter, certain manifestations of that can be huge. So, the oneness is in that sense of contemplation devised spiritually.
Thank you. So, Puri, as you were telling that sometimes it is compared to something material which is extraordinary, there is another sort of extraordinary number, you know. Namaskaram.
Namaskaram. Here, Ganga and Lord Shiva, among their categories, among the Vaishnavas’ categories also, the highest are the Gupus of Vrindavan. So, among the rivers, we might consider Yamuna as the best river.
It is also in one of the Parpath. It ranges up to 100 times when it is considered Yamuna. So, here, Krishna Bhagavatam, which is the topmost among the treasures, and Lord Krishna and Jyotaris, compared to something which is not in the highest in their category also.
So, in this verse, in the Gana Mitha Ganga, why is the highest river not considered to be Yamuna, but Ganga? Why is the highest devotee not Shiva, but non-devotee Lord Shiva? And why is this compared with Krishna? Actually, I think we discussed this, if you see, the Gaudiya Siddhanta is revealed like a pyramid. So, the Bhagavad Gita is a Vedic book. Bhagavatam is a Vaishnava book.
And Chaitanya Chaitanya Tathagata is a Gaudiya Vaishnava book. So, there is a problem. So, the understanding that Gopis are the highest among all the Gopis, or Yamuna is the highest, that is typically a Gaudiya Vaishnava view.
And now, Vaishnavism is a generic Vaishnavism. The definition of Vaishnavism is that Vaishnavism is highest among all. So, Vaishnavism is a definition of Vaishnavism.
So, the Bhagavatam does not talk about Vaishnavism as a typical definition of Vaishnavism. It is purely a Vaishnavism. Overall, the Bhagavatam does not tell you that there are different versions of Vaishnavism.
But it is not Vaishnava, Vaishnava, Vaishnava. It is a different version. There is no Vaishnavism.
There is a Mahayana also there. There is a Sambha also. There is Manaha, Vamana.
All the other Vaishnavisms. In the Bhagavatam, the Gaudiya Vaishnava view is going like this. There is no specific meaning in them.
That’s why, in the Bhagavatam, it is very important. It is not that there is a general definition of it. The Bhagavatam is in three phases.
In the first phase, there is the action. In the second phase, there is the action. In the third phase, there is the action.
But overall, in comparison to Vishnu, Vishnu is a great Devata, but even he is a Vishnu. He is not a Vaishnava. That is completely there for Shri Vishnu.
Even Lord Vishnu is established more in a Vaishnavism. Sweetness of Gopis, of Krishna, or even Jagannath, it is all in a Vaishnavism. So, this right hand worship is Kapila.
So, the left hand worship is Tamasika. So, now let’s move on to the root level. So, it is not ontological oneness.
It is not oneness in the sense of entire existence. It is oneness in the sense of connectedness by which we can remember Krishna through all the Vaishnavas. Can we discuss this in the Lunginesan form? We can discuss it.
It’s a progression. Vedanam Samvedasmi Devananasmi Vamsidahi Indriyanam Vishnasmi Dhananasmi Chaitanam So, among the Vedas, Samveda has very sweet musical hints. And it is used for glorification.
How did you ever integrate it? Actually, all these Vedas have specific purpose. Rigveda is for invocation. Samveda is for glorification.
Yajurveda is for oblation. So, the Devatas are to be invited. Please come to the Yajna and accept the sacrifice.
They are invoked. Please come. They are to be glorified.
They are to be glorified. And another one is Three Vedas are included. For example, Yajurveda is referred to three Vedas only.
It combines all the Vedas. There are other three Vedas. In Lunginesan form, three Vedas are also included.
Vedanam Devananasmi Vasa. Vasa is the first. And now, among them, Samveda is behind.
Sometimes, the mind is considered separate. Sometimes, it is considered to be a sense. Where is it considered to be a sense? It is 15.7. And now, Yashtaniya.
Six senses include in the mind. So, the mind actually is centred. Where the mind goes, the senses normally go.
All the senses are centred around the mind. When Ayurveda talks about the three senses, it means the mind is the king. It controls the mind, the senses and so on.
And all living beings, what makes them attractive is their consciousness. Their consciousness is present in all the Krishna’s living beings. So, that means, when we see life, we see life as it is.
So, like that, sometimes, we may have when a man and a woman unite and a person becomes pregnant and a woman becomes pregnant and a child is born. Sometimes, you know, this sort of conception was there in the early days of the school. Child is a product of sex and sin.
And then, some devotees were told, don’t take care of the children. Send them to the Gurukula. So, one Mataji wrote a letter to Prabhupada and devotees, you know, Prabhupada, should I give the care of my children to them? Prabhupada, why are you speaking like this? You are a mother.
You need to take care of your children. So, children are not a product of lust. Children are a gift of God.
If we have a society where we think of children as a product of lust, then, how will we take care of children? How will we live? So, those who are Rahasthas, they should have respect for the life of their ashram and for the children that they are employing in their ashram. Life is a gift of God. Bhutana must be cheated.
So, when we see life, we should see it as a manifestation of God. By God’s extraordinary arrangement, life is manifested. … … … … … … … … So, now, Lord Shiva exists at three levels.
That is, Sadashiva, who is at the border of the material and spiritual world. Sadashiva’s abode is one-fourth in the spiritual world, three-fourth in the material world. He is eternal.
Then, there is another Shiva, who is manifesting from the forehead of Brahma. And that is, actually, there is one Shiva that manifests. He is the chief.
He is called Shankara. And from him, multiple Rudras manifest. So, that Prathaam among the Rudras is called Shankara.
… … … … … … … … … … … … … … … … … … … … … … like there is such a person who is heading the X-Men Narcissus. There was two non-Pavakas. So, there are various kinds of fire.
And there are various leaders among them. Abhimanyu was Pavaka, he was one of the chiefs. Actually, all those, in one broad principle, came from the Sun.
They came from the contextual things. So, in the Vedic context, all this cosmology is already known. And, within that cosmology, the distinctions of these people are also known.
So, that glorification became very clear. So, today, if you want to talk about this, Radha Maharaj asked, when his book was there, he got a review written for that of Sourav Ganguly. So, Radha Maharaj told Sourav Ganguly.
So, Radha said, this is going to be of no use. Chaitanya Mahaprabhu, when he appeared 500 years ago, because he wanted to attract people, he took sannyas from Mayavada Dharma. If he would appear today, he would appear as a cricketer.
So, the point I am making over here is, if you want to explain the Vibhutis, you will have to explain the contextual things. So, today, if you want to explain the Vibhutis, you will say that among cricket players, Krishna is Vibhuti. Among basketball players, Krishna is Michael Jordan.
You know, the idea is that, see, this is not a matter of laughing. You have to understand the principle here. The principle is that, when we are living in a particular generation, in a particular culture, there are certain people who attract people’s attention.
They have certain extraordinary qualities, because of which they attract the attention. So, where do those qualities come from? We do not know for sure. So, we understand these people have some attractiveness.
And attractiveness is a spark of Krishna attractiveness. When we see, George Harrison was so famous, that actually, one time, when one of the planets is around Saturn, they discovered a satellite around Saturn. So, by popular demand, they named the satellite after George Harrison.
So, you know, it is quite a bit of, it requires a bit of arrogance to even name a street after oneself. But a street on one planet, I could remember when there was a satellite of the country. So, the people of that country was in that moment.
So, where do they get their attractiveness from? What do they do with these people? Who do they talk to? Who do they discuss? What do they want to discuss? This is the spark of Krishna attractiveness. So, how much more Krishna attracts people? How much more do they attract people? So, the idea is, we don’t have to go into the technicalities of all this Vedic cosmology and Vedic culture to understand why these people are attracted. But we have to understand the broad principle that whoever attracts our attention, that attractiveness is the spark of Krishna that will attract us.
And it is, Meru Shikharinam So, now Krishna will talk later about Thavara and now he will talk about Shikharam. So, what is the difference? Thavara is a mountain, Shikhari is a mountain with a peak. So, Malai is a very large mountain, but Meru is a very small mountain.
So, a mountain is a tall mountain, and Meru is Shikharinam. So, Purodhisam is, like we have Purohitam, there is a priest, Purodhisam is Purodham, and the priest is Mukhyam. So, there is a priest and there are sages.
So, it has to be like a priest is to be like Purodham. I am like a priest. It’s like we have in our children, in our children.
So, he says, now all the saints, like the greatest of the Purohitas, he has to be like Mukhyam. Mukhyam is a very wet mountain, and there are many footpaths, but Skanda was the best among them. And then, there are many water bodies, because ocean is the greatest water body.
So, it was Sagaraha. So, this is a different categorisation from priest. Among the Maharishis, who are very learned, spiritual, non-religious people, I am the priest.
And, among all the world, that has been written about, this post-ritualist people, actually, I am the priest. I am the priest. Krishna said that, when we read the Vedas, the Vedas say, I am the priest.
Krishna said that, when we read all the Vedas, I am the priest. I am the priest. It means, Krishna said that, when we read the Vedas, we are being the priest of this community.
So, although, Japa is referred to in a very, in a very short way, in the Bhagavad Gita. Directly speaking, chanting of the name of Krishna, is not referred to immediately. There is, 9th Ayurvedic, 2nd Ayurvedic, and 3rd Ayurvedic.
And then, there is again, the references to, Krishna mantra, Tapana, Mudra, and Sankhya Dhyana. So, and then, there are references to, Yajnanam Jyotirlo, there are three references to, chanting directly, 9.14, then 10.9, and then 25. Yajnanam Jyotirlo means, Thavaram, I discussed this, from the Ingoya blog.
Vishwathasarva-prukshanam, Devashinam chanam arudhah, Nandharvam chitrutha, Siddhanam kapilamani, So, the word Vriksha, refers to that which is cut down, until, all trees are cut down, either by man, or by nature. But Ashwatha, because it has multiple roots, so it branches with the roots, it is very difficult to cut down. Therefore, Vishwathasarva-prukshanam, Devashinam chanam arudhah, and then, Chitratha is a, Nandharvam, a powerful Nandharvam, and that’s why, in the Mahabharata, it is described that, Indra sent him to arrest, Duryodhana, very powerful Nandharvam, eventually when, Arjuna defeated him, then he said, my name henceforth will be, Nandharvam, that is a very beautiful chariot, but Arjuna’s, soiled, burned his chariot, and the chariot, suddenly Nandharvam, got glorified, and then, Siddhanam Kapilov, means, in the Bhagavad Gita, he, Bhagavan, is described that, he meditates, and, he, does meditation, for Siddha, should say, he, he is, Siddhashiva, so he shows, Vishwanam, Viddhimam, Amritavatsavam, Vimam, Vimam, Amritavatsavam, Ramana, Ramana, Ramana, Ramana, Ramana, Ramana, Ramana, Ramana, Ramana, Ramana, Ramana, Ramana, Ramana, Ramana, Ramana, Ramaana, Ramana, Ramana, Ramana, What is the difference between Maharishis & Siddhanas? Usually, Maharishi are those who have put through Illusion and have, spiritual knowledge.
Our Siddhas are referred to as perfected beings. That means, actually in a sense the word Siddha is higher than Maharishi. There are categories, there is Devarishi, there is Maharishi, but Siddha is a Sadhaka and Siddhas, they don’t have the same perfection.
So, they are basically different ways of classification, depending on, they cannot impose one classification on another. They are different ways of looking at it. So, Rishis are having transcendent knowledge.
Siddhas are those who are perfected beings. Whichever way, they are Siddhas. There is no description in the Bhagavatam, the third canto, that Kapiladeva did any formality to Siddhas.
These are the Lord and He, who made the Siddhas. So, Indra’s thunderbolt is an extremely powerful weapon. So, powerful.
Now, Prajna’s chastity is very interesting. Prajna’s chastity is very interesting. So, all attractions which is made on Indra, is made on Prajna, which means Prajna.
Prajna is the relation. Here is the Prajna. So, Prajna means begetting.
So, that may be an attraction which leads to the begetting of Prajna. Whether there is to be me or there is to be an attraction. So, Prajna’s chastity is very interesting.
There is an attraction which leads to the begetting of Indra and Siddhas. So, it goes from creation to begetting. So, Prajna’s chastity is very interesting.
So, all thunderbolts, all attractions are made on Indra. So, Indra’s