Part 2 – Janmashtami Special – भगवान कैसे संरक्षण करते हैं || चैतन्य चरण

Transcript

This is an AI-generated transcript and may contain some errors.
Om Jnanati Mirandasya.
Jnananjani Shalakaya. Chakshurun Militandhena. Tasmai Shri Gurave Namaha.
Nama Om Vishnupadaya. Krishna Prasthaya Bhutale. Shreemate Bhakti Vedanta.
Swami Itinamine. Namaste Saraswati Deve. Gauravani Itpacharine.
Nirvishesha Shunyavadi. Ashyatya Deshatarine. Mancha Kalpataru Bhyasya.
Krupasindhupya Evacham. Patitanam Parnibhyo. Vaishnavibhyo Namo Namaha.
Jai Shri Krishna Chaitanya. Prabhu Nityananda. Shri Advaita Gadadhara.
Shri Vasadhi Gauravakta Vrinda. Hare Krishna. Hare Krishna.
Krishna Krishna. Hare Hare. Hare Rama.
Hare Rama. Rama Rama. Hare Hare.
Hare Krishna. So P was Providence. How the situation which is not under our control, sometimes we feel that it is going against us, but even from that God protects us.
So we saw this yesterday. Today we have six more points. In the next three classes we will try to see two more points.
So in R and O, protect, we will see these two today. As I told you, the major incidents that have happened in Mahabharata, we will discuss them keeping their basis in mind. So the R is Representatives.
That the work that God does, his plan, sometimes the situation comes in our life, no matter what the situation is, God makes his plan, protects him. But sometimes what happens, God works with his representatives. So if we see, the first big problem in the life of Pandavas was giving poison to Bheem.
Vishan Mahagane. The second one was Mahagane. The one who was in Varnavartha, Lakshagraha.
So at that time, if we see from a physical point of view, till that time Krishna and Pandavas were not even introduced. The first time they meet, they meet in Draupadi’s Swayamvar. But here, the one who protects them is Vidura.
Now what does Vidura do? Vidura is very cautious. And he has been in the kingdom for many years. And he knows how politics works.
Now the Pandavas, if we see the generations, one, two, three, four. The Pandavas, the Pandavas come in one generation. Assume that Bhishma comes in one generation.
Then the brothers of Bhishma, the step brothers, they were Chitrangada and Vichitravirya. Then who comes in the next generation? These three brothers come. Dhritarashtra, Pandu and Vidura.
After that, who comes in the next generation? Pandavas and Kauravas. So in this generation, the Pandavas, Vidura is on their side. And Bhishma supports the Pandavas.
But Bhishma is more neutral in Mahabharata. Bhishma opposes Duryodhana. But Bhishma expects that Duryodhana will also change.
We will discuss this later. When Bhishma falls on the tenth day, in the war, the first thing he says to Duryodhana is, O son, see, the one who has never lost to me, today that person has lost. This proves that, what I was telling you, the army against which Krishna is, that army will never win.
That is why, with my fall, let the hostilities end. I have lost, I have fallen, with this let the hostilities end. And the first thing he says to Duryodhana is, Bhishma never so forcefully, he does not destroy Duryodhana.
And he does not support the Pandavas so forcefully. Because, in a way, Bhishma is bound by his emotions. He is bound by his promise.
What is his promise? That I will protect the king of Kuru. Now the king is Dhritarashtra, his son is Duryodhana. So he wants to protect the entire royal family.
But in a way, his first loyalty, because of his emotions, his first loyalty is towards the king of Kuru. So, if we see, in this, the friends of the Pandavas, the supporters of the Pandavas, in that, Vidur is the most forceful. Then after Vidur, there is Bhishma.
And then after Bhishma, there is Drona. Now Drona is the guru of the Pandavas, but this is a bit of a strange position, that he is the guru, but he is also their employee. How is it? The place given to him, the place given to the gurukul, that is given by the king of Kuru.
And Yadyapi is that guru. He is not a spiritual guru in a way. He is a martial teacher.
He is a teacher, but his position is not that powerful. He is a teacher and also an employee in a way. He is a respectable employee, but he is an employee.
For example, Drona, who opposes so much, he does not do it so forcefully. The one who is Bhishma, he does it, but he is more neutral. For a long time.
And the one who is Vidur, he is the most forceful. He is not neutral, he is forceful. He does not hesitate to destroy Duryodhana.
He does not hesitate to destroy Dhritarashtra. He does not hesitate to tell Dhritarashtra the truth, how bitter it is. So, what is happening at this time, Yudhishthira tells that Bhishma, Bhim, do not tell anyone.
What is happening? That Duryodhana had poisoned you. So, he does not tell, but he tells Vidur. And Vidur is shocked.
Vidur understands that something has happened. He asks what has happened. Then Bhim tells.
So, Vidur comes in the inner circle of Pandavas. Later, when Vidur comes back to meet Dhritarashtra after the war, then, welcoming Yudhishthira, he gives a very beautiful example. He says, like a small bird, when it rains a lot, it is like a mother bird.
Like a mother bird, it spreads its wings. And after spreading the wings, under the wings, it gives shade to the small bird. So, in the same way, he says to Vidur, you have given us shade.
So, now, when we expect God’s protection, then, generally, when we are in this world, God is above. So, the work that God does, it is done in two ways. One is natural, and the other is supernatural.
What does natural mean? It happens in nature according to its own way, according to its own rules, but through that, something becomes illogical. For example, if God has taken over Govardhan, this is supernatural. In a way, this is a miracle.
This is a miracle. Now, the word miracle, we sometimes use it loosely. Oh, this is a miracle.
We had to make a festival, and we were not getting a place for the festival, and at the last minute, we got a place. That became a miracle. Now, it is not a miracle that suddenly there was no place, and that place appeared.
It is not that a magical place appeared. We got it at that time. So, what happens in natural, that situation may come, as I said, providence.
What does it mean? The situation that comes, it is not breaking the rules of nature, but still, the result is miraculous. So, in the same way, when God works in this world, then God can use the situation to work. God uses the situation, like there is providence, with that, he can move forward his plan.
And what is God? He can use a person to move forward his plan. So, this is representative. So, the work that God does, mostly, he does it in a natural way.
God can do it supernaturally, by doing some miracle. But this simplicity, he does it in a natural way. So, what is the meaning of representative? Here, we give an example of Vidur, and then we see that element.
When Vidur comes, he warns the Pandavas, that here, why are you being sent away from here? Why are you being sent away from here? He says, look, in Varnavat, it is our kingdom, it is our people, but we have not given them attention. So, to give them attention, we can do something here. You go there.
They have organised some festival. So, you can go as a representative of our kingdom. So, if you want to go, he says, you all go.
So, what is the feeling of Duryodhana? What is the feeling of Duryodhana? There are two things. The more Pandavas are going to live there, the more popular they will become. So, the first reason is to send them away from there.
So, the second thing is that when he says to Dhritarashtra, that even if we send them away, they will come back. Like, if you want to reduce popularity, it is not going to happen. Duryodhana says, maybe they will never come back.
So, now, what is the feeling of Dhritarashtra? Dhritarashtra, from outside, has a mask of neutrality. So, when Duryodhana says like this, they listen to it and make it unheard. For example, there is a phrase in English, plausible deniability.
It is a long phrase, but, it is a legal phrase. What does plausible deniability mean? That, I do not know what happened, how it happened. So, if he criticises someone, if he criticises someone publicly, then he can be a court case, he can be liable.
But, if he does not take the name of the person, but he describes so much, that everyone knows who this person is. But, he has not taken the name. So, he has not taken the name, he has only described.
So, what happens? He can say in the court, that I have not taken anyone’s name. So, this is called plausible deniability. Like, I have not done anything wrong.
So, my relation has nothing to do with this. Or, at least, you can file a case of not having a relation. Because of this, no one can accuse me.
So, till now, Dhritarashtra is in such a situation. He shows that I have not done anything wrong. I do not discriminate.
So, when the Pandavas leave, that is when Vidur warns them. That, he speaks to them in a coded language, so that there are spies there, so that no one gets caught. His plan, which Duryodhana has made, has understood the Pandavas.
Duryodhana should not understand this. So, that is why, he gives a message in a coded language. Only Yudhishthir understands this message.
Now, Bheem, Arjun, all of them are intelligent. But, they speak in a different language. They speak in a different way.
So, in a way, Yudhishthir and Vidur, the relation between the Pandavas and Yudhishthir and Vidur, is very deep. The thing is, Yudhishthir is of a Brahminical nature. He is a Kshatriya, but of a Brahminical nature.
Yudhishthir, he used to be a Kshatriya. All the Kshatriyas were not warriors. They were Kshatriyas.
There were some Kshatriyas among the Kshatriyas, but primarily they were administrators. They used to help in wars. Because, what is it? The administration and war, this is a very different profile.
What does war mean? Expansion, destruction, that comes there. In that, Kshatriya sentiment, Rajas, is more. But the administration, the daily management, for that, Sattva is more.
Still, it is not so much Sattva that it is detached from administration. But, both these profiles are different. For example, there is a company.
Those who start the company, they are called start-up geniuses. So, those people, after starting, first they make the company very big, 1, 2 years, 4 years, 5 years, then they get bored of the company. They cannot maintain it, manage it daily.
So, normally, those who start-up, and those who run it, these two are different people. They are in charge for the same name, but they grind it daily. So, the point is that, Yudhishthira and Vidur have a good relationship.
So then, Vidur does three things for them. First of all, first of all, what does Vidur do? He warns them, alerts them, that there is a threat here, there is a conspiracy here. Then, not only does he alert them, that there is a threat here, after that he equips them.
What does he do? He tells them that you can dig a tunnel from here. So, for that, for that, whatever is necessary for them, to alert them, then to give provision. What is provision? He tells them that you can dig a tunnel from here.
And he tells them that an attendant has gone there. He is very good at making tunnels. And then, at the end, when the Pandavas leave from there, then what does he do? Then he gives them a boatman to take them across the river.
And where do they go? How do they go? The Pandavas leave from the tunnel very carefully. Because that tunnel, so, I was in Delhi and I was using the word tunnel. And I saw that the colour of the audience has changed.
Sometimes, the Hindi words are more familiar to the English words. So, then what happens? They leave from the tunnel and come to the river. And near the river, Vidur has kept a boatman.
And they sit on that boat and leave from there. And because the whole palace is made of lakshagraha, it turns into ashes. So, the Kauravas do not know that the Pandavas have escaped.
So, in this way, not only does he provide them with provisions, but after that, to escape at that time, he gives them the facility to leave from there. So, here, Krishna has not yet come into their lives. But the representation of Krishna is visible to us.
In our lives, there are different kinds of dangers. One danger is that which is visible to us, visible. And the other is that which is not visible to us.
Visible and invisible. What it means is that if a car is coming from the front, and we are in the middle of the road, the car is coming, we can see it. It is a visible danger.
But suppose, a dangerous insect has come into the environment, and we do not know that it is an insect. The doctors know that a pandemic is spreading here, a disease is spreading here. So, it can be visible if a car is coming.
A germ, an insect, is invisible. So, in our lives, there are different kinds of dangers. So, for the visible dangers, to some extent, we can prepare ourselves.
For example, if I am going to get old, I will need this kind of support. I will need this kind of help. Or if it is going to get cold, I will need this kind of clothes.
If I get sick, I will need this kind of support. Whatever it is. When we are visible, it is easy to prepare for the invisible.
For the invisible, it is difficult to prepare. So, here, Vidur helped the Pandavas. The Pandavas were a bit doubtful.
But the greatest danger was the invisible danger. Because he did not come directly with a weapon to attack. If he had come to attack, then Bheem would have been very powerful.
Bheem could have killed any big demon. But, the one who is going to attack from behind, to fight such an enemy, one does not need perfect weaponry. One needs expertise.
So, that was in Vidur. So, now, for God, the visible dangers and the invisible dangers can help in both. But, most of the time, the devotees of God, like Janma, Murti, Jara, etc., are very big dangers.
But, we do not take it seriously. We think, when he comes, we will see. But, these are serious dangers.
So, how to face them, that is what the devotees of God tell us. So, let us see some examples of Prabhupada. Now, the representative of God that I am talking about, means the God through whom we are protected.
So, the representative may be the devotee himself, and may have the intention of serving God, or may not be a devotee, or may not be a devotee, through both, God can do His work. Now, when Prabhupada was in the media, after 1944, when he was reinstated at Back to Godhead, a postman came. The postman said to Prabhupada, Swamiji, you are publishing this magazine, people will read the magazine and throw it away.
If you write a text, the text will be there till the end of time. Now, at that time, what was Prabhupada’s intention? He said, do you know with whom you are talking? I have come from the spiritual world, I am a pure devotee, whom do you need to preach? This was not the intention of Prabhupada. What did Prabhupada see? He said, yes, it makes sense.
Now, when Satsvarupa Maharaj has written the Leela Amrit, when he has written the Leela Amrit, if you remember, I met him in America, he was telling that the first volume of the Leela Amrit was the most difficult to write. The other volumes were with Prabhupada’s disciples, and the disciples were ready, they were available, but in the first volume, the people whom Prabhupada himself said in his own words, that I met him, Prabhupada used to tell about his life, there were two problems. Those people were not found or a lot of people used to be found.
I mean, there is a person, his name is not known yet, and this postman said, these twelve people told me that I am that postman who told Prabhupada ji. So, if you read the Leela Amrit, you see, what was his experience with Swamiji, with Abhay Babu, whose name was Tamita, he has written the experience of the postman. Which of the twelve is true? He said, I am a writer, not a detective.
So, especially a writer, you have to write some biography, you have to write about someone’s life, you have to write about history, so you have to become a detective. He said, how will you decide? Some people do not get found, and some people claim a lot that I am that postman. Prabhupada ji never told that this was the name of that postman.
That is why he was a postman. So, now what is there, that postman, he was not a sadhak, he was not a devotee, but what Prabhupada ji saw, that even such a person can be guided by God. So, Krishna can use anyone as his representative.
Krishna can use anyone as his representative, and through him he can send his message, his protection, something like this. So, that is why, now let us see one example of Prabhupada ji. The non-devotee was a postman like Prabhupada ji.
Now, the devotee, when Prabhupada ji had a dream, that his guru had a dream, that you become a sanyas. So, Prabhupada ji contacted his guru bhai, Krishna Maharaj, and then he said, yes, definitely you should become a sanyas. You come here, I will give you sanyas.
And then, now, when sanyas happened, usually the gurus give some discourses, the gurus who give sanyas, they give some discourses. But at that time, and there was one more sanyasi, he was going to give sanyas to both of them, but Krishna Maharaj said to Prabhupada ji, you also say something. So, Prabhupada ji did not know English, but still he spoke in English.
Now, what was there? A devotee, who is Prabhupada ji’s sanyas guru, what did he say? That you, the guru, you have to give sanyas, you have to give sanyas. But now, here, there is a question, that when we have to be curious, when we have to be conscious, so in that we say Krishna conscious. So, if we have to be in Krishna bhavna, then we have to keep two things together.
One is that we need to be curious. Athato brahma jijnasa. This is not only for the beginning, in our life today, we should have curiosity.
But just being curious is not enough. We should also be cautious. Curious bhi hona chahiye.
Curious matlab jijnasa, cautious matlab satarka. To abhi koi bhi, kuch bhi bol raha hai, yeh bhagwan bol rahe hai, yeh bhagwan ke pratinitit ke rupe bol rahe hai, aisa zaruri nahi hai wo. To agar hum sirf curious rahe ge, sirf curious rahe ge, to phir kya hoga? Hum mislead ho sakte hain.
Kya hoga hai? Aisa kaha jaata hai ki hume open minded hona chahiye. Par itna open nahi hona chahiye mind ki dimaag hi bahar kir jaye. To bahot zyada curious ho jaye ge to, curious matlab kya hai? Hum open minded hai.
Bahot zyada curious ho jaye ge to, empty minded ho jaye ge. Kuch dimaag me rahega hi nahi. Yeh accha nahi hai.
Dusra hai ki hume cautious rahe na chahiye. Hume satark rahe na chahiye. Par bahot satark rahe ge to kya hota hai? Hum poora itna suspicious ho jaye ge, kisi ki baat me kuch sune ge hi nahi, hum close minded ho jaye ge.
To hume close minded bhi nahi hona hai, humko empty minded bhi nahi hona hai. To abhi English me do shabda aate hai, ek hai open minded aur dusra hai broad minded. Abhi main iska bhaash antar me karne ka prayas nahi karne wala hu.
Jo khula mann hai aur bada mann hai. To vistarit mann hai. To abhi kya hai? Jo open minded matlab kya hai? Ki dusra koi vichar bolta hai.
Shahid uska vichar mere vichar se alag hai. To kam se kam main usko sunne ke liye tayyaar hoon. To open minded ka matlab kya hai? Close minded matlab dusra ke vachar sunne ko hi tayyaar nahi hoon.
Meri hi baat sahi hai. To open minded matlab, sunte, main jo bolna chahate, sunne ke tayyaar hoon. To receptive hai ek tarah se.
To abhi broad minded ka matlab thoda aur alag hai. Broad minded ka matlab kya hai? Ki uska mann itna vishal hai ki usme alag alag vichar dharay, alag alag raay, opinions wo ek saath rahe sakte hai. Matlab kya hai? Ki agar koi broad minded, open minded matlab, dusra ka kya math hai, sunne ko tayyaar hoon.
Swikar karunga, nahi karunga, wo dusri baat hai. Par broad minded matlab kya hai? Ki yeh samajhna ki yeh jagat bahut vishal hai aur alag alag cheeze sahi ho sakte hai. To kabhi kaise bhakti mein koi kuch log liberal hote, kuch log conservative hote.
To koi open minded hai, to agar wo conservative hai, to wo liberal log ki baat sunne ko to tayyaar hai. Par jo broad minded hai, wo liberal aur conservative dono ki sarahana kar sakta hai. Accha, yeh bhi ek tarah se bhakti kar rahe hain.
To ek tarah se matlab open minded jo hai, this is receptive. Wo receive karne ke tayyaar hai. Par jo broad minded hai, wo accommodating hai.
To ek tarah se, open minded se broad minded hona aur bada hai. Open minded pehla step hai, usse jo broad minded hai, wo aur bada step hota hai. To yeh main close minded, open minded ki baat kyu kar raha hoon, kyunki kya hai, ki jab hum bhagwan ke marg ko, bhagwan ke marg darshan ko samajhne ka prayaaz kar rahe hai, to hume kam se kam open minded hona zaruri hai.
Hume close minded nahi hona hai, ki maine jo bhaisla kiya hai, wohi main karunga aur kuch bhi nahi karunga. To, kabhi kabhi kya hota hai, ki kuch log aise hote hai, yeh dono extremes ko hum dekhe, close minded aur empty minded. To, agar hum yaha pe hai, hum aare jeevan do koi parasthiti aa rahi hai, hume kuch karna hai, to abhi kya karna hai, woh faisla karna hai hume.
To, tabhi hume jo bhagwan hai, doosre logon se bhi marg darshan de sakte hai. To, abhi jab hum close minded hote hai, to kya hota hai, ki hume lagta hai, ki jo main kar raha hoon, wo sahi hai. Na keval yeh sahi hai, yahi jo karna hai, yahi bhagwan ki icha hai.
To, abhi, there is a big difference between serving God, ki mujhe bhagwan ki seva karni hai. Yeh sabko karne ki icha hoon jai, but serving God is not the same as doing God’s will. Jab abhi kuch bhi sawal puchta hai, main jawab deta hoon.
To, main ek seva bhaav se jawab de raha hoon. Par, kya main yeh keh sakta hoon, main jo jawab de raha hoon, wohi bhagwan ke wachan hai, yahi bhagwan ki icha hai, aur jo main bol raha hoon, woh bhagwan ke wachan hai, mere wachan nahi hai. Yeh jo hoga, yeh ahankar ho jayega.
To, serving God, humko sab sewa karni hai. Par, seva karte same, humein yeh bhi namrata hoon jaiye, ki bhagwan ki exact yojna kya hai, yeh mujhe bata nahi hai. Isiliye, mujhe open rehna hai, mujhe seekhne ka bhaav rakhna hai.
Mujhe seva karni hai, par, seva kaise karni hai? To, main, agar koi pravachan de raha hoon, to jahaan pe organisers hote, unko puchta hoon ki, audience ka level kya hai, audience ke apeksha kya hai, to usse fir, main bhi seekh sakta hoon, ki kaise kuch cheez bata nahi hai. To, jo close minded hote hai, bhalayi bhakt bhi kyon na ho, kabhi kya hota hai, unko lakta hai, mein bhagwan ki seva karna hoon, par, bhagwan ki seva mein, wo kabhi anartha kar dete hai. Bhagwat mein varnan aata hai, ki jab shringi dekhta hai, ki Shamik Rishi ke sharir pe, umrut saab parishe ne rag diya hai, tabhi wo krodit ho jata hai.
Par, krod mein aake, wo kya vichar karta hai aur kya bolta hai, wo bahut mahtoporn hai. Teen cheeze kehta hai. Yeh jo brahman jo hai, yeh kshatriya hai, yeh brahmanon ke dwaar paal jaise hote hai, kutte jaise hote hai, wo humare seva karna hi jee ho, to, aur yeh kutta ghar mein aake, ghar se, maalak se hi kuch maang raha hai, nahi dera hai, to maalak ko daat raha hai.
To yeh ek tarah se aankar ka bhaav hai, wo theek hai, durbhaagya vash hai. Aur yeh pehle kehta hai ki, yeh to humare sevak ho, dwaar paal jaise hai humare. Doosra kehta hai, yeh kshatriya ki aise zurat hui kaise? Yeh zurat isliye hui hai, ki yeh Krishna abhi iss dharatal pe nahi hai.
Krishna chale gaye hai, to binash aaj duskrtan karne ke liye bhi koi nahi hai. To isliye, yeh kshatriya ki aise zurat ho gaye hai. Deesra kya bolte hai wo? Ki, par yeh bhool gaye hai, ki Krishna ki ichha poori karne ke liye shakti rakhne wale mere jaise brahman hai.
To bhale hi Krishna nahi hai, aise dhurt, aise garvishta brahman kshatriya ka khandan karne ke liye sazaa dena ke liye, mai hun. Aur mai isko sazaa dunga. To yeh jo hai, yeh bahut katarnak bhaav hai.
Yeh sochna, ki mai jo kar raha hu, wo kya hai? Mai bhagwan ki seva karna chahata hu, wo bhaav zarur nahi chahiye. Abhi mai jo kar raha hu, yahi bhagwan ki ichha hai. Nahi, ho sakti, nahi ho sakti, humko pata nahi hai.
Sodi namrata rahegi to, shayad haan, mai yeh karna chahata hu, mujhe lagta hai meri buddhi se yeh sahi hai. Par shayad bhagwan mein koi signal de sakte, ki nahi aise nahi karna hai, humko aise karna hai. To, jo Prabhupada ji ek tarah se, poori tarah se committed the, ki mujhe bhagwan ki seva karna hai.
To that I have to serve God, iske liye humko committed rehna chahiye. Pura commitment hai, ki bhagwan ki seva ke alawa mujhe kuch nahi karna hai. Par kya mai abhi jo kar raha hu, wohi bhagwan ki ichha hai.
Uske liye humko curious rehna chahiye. Iske liye humko aise hai, ki hum surely pata nahi hai, ki yehi jo kar raha hu, yehi bhagwan chahate hai. Bhagwan shayad kuch aur chahate hai.
Bhagwan apne pati nizam se, kuch alag alag cheeze bata sakte hai. To, Prabhupada, khaas kar jayam America mein prachara karte the, to woh America mein kahaan prachara karna hai, uska jo decision, faisla hai, apne shishyo ko lehna de de de de de de. Tum faisla karo, jab New York mein gaye Prabhupada ji, phir unke kuch shishyo, Shyam Sundar Prabhu Mukund Maharaj, wo bole ki, aap yahaan pe jaise hippie log hai, counter culture hai, waise wo San Francisco mein bhi hai.
To hum wahaan pe jaake prachara karte hai. Prabhupada ji, achi bata hai, jao wahaan pe aap. To unka sujao ta, adhikansh doop se, jo western outreach hui thi, woh Prabhupada jaante the, ko America mein thoda kaunse badey shahar hai, bolte badey shahar mein prachara karna hai.
Par exactly kahaan prachara ki sambhawana hai, kahaan kis prakaar ke log hai, wo faisla Prabhupada ji, apne shishyo ko karne dete the. To kya hai, ki ye jo hai, hum jab bhagwaan ke representatives, wo alag alag dusse se aa sakte hai. Prabhupada ji, yahaan to bola karte the, ki mujhe mere gurudev ki seva karni thi, aur main akela tha, isi liye mere gurudev ne, aap sab ko bheja hai.
To apne shishyo ko, wo apne gurudev ke representative ke roop mein dekhte the. To kya hai, hum je curious rahege, to hum open rahege. Aur jab open rahege to kya hai, ki open minded rahege to, hum jo over confidence hota hai, wo nahi rahega humara.
Aur uske upar agar broad minded ho jayege, to wo aur bhi acha hai. To open minded ho gaye, to hum arrogance nahi aayega, humko ahankar nahi aayega. Ki main jo kar raha hun, wohi sahi hai.
Aur agar broad minded rahege, to hum apraad nahi karege. Kya hai, main jo bol raha hun, woh tum nahi sund rahe ho, meri se viprit tum kuch kar rahe ho, tum kalat ho. Tum apraad kar rahe ho.
To kabhi kabhi, hum doosron ko bolte, tum apraad kar rahe ho, aisa bolke, hum apraad kar rahe the. To, aise bhi ho sakta hai. To isliye, humein curious rahe na hai, open rahe na hai.
Par open rahate samay, ek aur cheez bhi mahatopurna hai, ki jaise, humein cautious bhi rahe na hai. Humein, Prabhupad ji ko jab, unke gurudev sanyaas dene ka sapne mein aaye the, to uske aapne pehle Prabhupad ji ne apne doosre gurubhai ko likha. Uske baad me, unne, Geshe Maharaj ko likha.
To, unke jo pehle gurubhai ko likha unne, to usne kya jawab diya unne ko? Ki sanyaas ki baat toh bohot door hai. Tum toh apne jeevan me kabhi ashram mein bhi nahi rahe ho, jaada samay tak. To pehle, tum yaha pe, tum gharasa rahe ho, bhamicha ke liye, adhikaan samay ke liye, tum pehle aake humare ashram mein raho, ashram ke discipline ko follow karo, aur phir jo ashram ke leader hai, tum wo examin karege, aur wo paryaap samay tak examin karne ke baad, phir sanyaas ka faisla aam le sakte.
To, abhi Prabhupad ji, us samay, unki already umar jo saat ke upar ho gayi thi, mere paas samay nahi hai Prabhupad ji, to abhi ye gurubhai hi hai, unke gurubhai matlab, unke varishta gurubhai hi the wo, woh mathaadipati the wahan pe, ek math ke. To, Prabhupad ji ne kya kiya? Haan, yehi bhagwan ki ichcha hai, aise nahi bol ke, chhod do, sanyaas nahi dena hai, mujhe abhi das saal jaake wapas ashram mein rehna padega. Aise vichaar nahi kiya.
To, hume cautious rehna hai, matlab kya hai? Koi bhi kuch bhi bol raha hai, woha bhagwan ke wachan hai, aise bhi nahi sochne humein. Koi humko discourage karta hai, koi humko ninda karta hai. To, iska matlab ye nahi hai, ki wo jo pratnidhi hai, woh bhagwan ka pratnidhi hai, bhagwan ke wachan bol raha hai.
Woh unki, unki jo opinion hai, unki jo raha hai, bol raha hai. Woh shayad sahi ho sakte hai, nahi sahi ho sakte hai. To, isi, isi liye jab cautious rehna hai, matlab kya hai? Hume dekhna hai, ki hume to bhagwan ki seva karni hai, aur seva ke ye kya anukool hai, aur kya pratikool hai.
Woha humko dekhna hai. To, jo anukool hai, woh swikar karna hai. Kya pratikool hai, woh swikar nahi karna hai.
To, jab hum bhagwan ke pratnidhi hote hai, khas karke, bhakti ke pehle saalon me, ye pratnidhi ka jo roh raha hai, bohot matlab poorn hote hai, hume council hote hai, hume margadrishik hote hai. Jaise hum agar pragati karte hai, hum bhi satwa mein aane lagte hai, phir hum khud zimmedaari leke faisla kar sakte hai. Par, jo bhagwan ka sarakshan, agar koi, kisi, kisi se margadrishan leta hi nahi hai, kisi se salam ushara karta hi nahi hai, hume khud hi faisla kar leta hai sab kuch.
Taaki mera ek direct bhagwan se sambandh de. Aur, jo mera sambandh itna special hai, ki mujhe aur kisi se kuch sambandh dekh rahi duroti nahi hai. To, woh kya hai, woh exclusive, woh sochta hai ki mera ek exclusive bhagwan se sambandh de.
Aur hota kya hai, woh exclusively maya se sambandh banjata hai. Woh ki woh, maya kap kaare kar leti hai, woh pata nahi chalta hai. To, bhagwan apne representatives se, jo hai, hume khatron se, kya hume khatre aa sakte hai, kaise unse bachna hai, yeh sikhate hai.
Yeh margadrishan dete hai. To, jo bhagwan ke representatives hai, to unke aur receptive rehna, jo kanishta adhikari, madhya adhikari mein ek farak kya hai, ki bhagwan keewal mandir mein, vigraha mein nahi hai, bhagwan apne bhakton mein bhi bhi dimaan hai. Aur unka aadhar karna, unse margadrishan dena, yeh matpurna hai.
To, P, R aur O. To, O jo hai, yeh omnipotence. To, kabhi kabhi kya hota hai, bhagwan swayam, naturally kabhi protect karte hai bhagwan, kabhi kabhi supernaturally protect karte hai. Supernaturally matlab kya hai, tabhi kuch chamatkar kar dete hai.
Abhi, yeh jo chamatkar tha, yeh kya tha, Draupadi ka jo vastrahan ho raha tha, tabhi Draupadi’s endless robe, jo unka vastra tha, wo asimit ban gaya. To, abhi yeh, yeh chamatkar tha yeh. Aur aise dharmik granthon mein, dharmik itihason mein, bhagwan ne kaise chamatkar kiya hai, iske anek varna aate hai.
Aur, yeh bahut prerna daayik hote hai, kaise bhagwan hastak shiv karte hai. Kaise, Gacchendra ne prarthana ki, aur swayam Vishnu aage, ab Garuda pe bethe hue, aur kuch varna kaise, Garuda tez se nahi aagata tha, bhagwan Garuda ko chodke tez se aage aage. Aise bhi varna aata hai.
To, abhi yeh sathya hai, bhagwan swayam apni param shakti pradashit ka sathya ek usi chamatkar ke dwara. Aur yeh jab hota hai, to yeh bahut inspiring hota hai, yeh bahut thrilling hota hai. Aur yeh abhi jab bhagwan karte hai, to isme ek cheez hai, ki yeh bahut rare hota hai.
Yeh aisa hume, it is not to be expected. Kaise, iska hume apeksha nahi karni hai. Wo ho gaya, to achcha hai.
Abhi yeh pandav ke jeevan me dekhte hai, ki jab yeh chamatkar jaise hota hai kuch, to abhi pandav yeh nahi soshte hai, ki arre yeh dhrupadi pe itni vipatti aagayi hai, yeh bhagwan ne unko bacha liya, to bhagwan bhavishya me bacha lege. To hume kuch karne ke zurot nahi hai. Nahi.
Pandav jo vanvaas me hote hai, to sab jo vipatti aayi hai, uska kaise pratikar karna hai, uski yojna kar rahe hote hai. To, Arjun, swayam Himalaya me jaake aur tapasya karte hai, aur astra prapt karte hai. Yudhishthir van me rehte hai, to wahan pe, wo aur jua khelte hai.
Jua khelte nahi hai, jua seekhte hai wo. Yeh kya hota hai, ki puna agar isi tarah se Dhritarashtra ne, Duryodhana ne shariyantra bana ke unko chunauti di, to wo tayyaar rahe hai. Bheem jo hote hai, wo jangal me kya karte hai, apna jo bade bade patthar utha kar, praakram kar ke apni shakti ko barkaraar ratte hai.
Unko wahan pe itni sumida nahi hai, Bheem ke liye wahan pe jangal me gymnasium nahi hota hai. Natural, natural gym hota hai. Jo yahan pe, Rajmahal me kya hota hai, Duryodhana, wo Bheem ki ek pratima banata hai.
Aur usko alag alag se apne gada se peetta hai, toreta hai. Aur usse wo practise kar raha hai, ki Bheem ko kaise maarna hai, uske liye. Par sabhi Pandav jo hai, wo aise miracle agar ho jata hai, chamatka ho jata hai, achi baat hai, par bhakt jo hai, uspe depend nahi karte hai, usko expect nahi karte hai, usko kabhi demand nahi karte hai.
Kya hai, jo miracle ho jata hai, to achi baat hai, par jo humein depend karna, miracle jo hota hai, ya depend karna, ya uska demand karna. Kya aapne tabhi kiya, abhi kyu nahi kar raha hai aap. Aise nahi hota hai, wo bhav nahi hota hai, bhakta.
Bhakta mein kahi jab jo bhakta hota hai, alag jaga pe mandir banana chahate hai. To jo humein mandir banana hai, to bohot bada, maha, vishal mandir banana hai. To abhi, kahi jab hota hai, kya hota hai ki, bhakta ka community zyada bada nahi hai, aur zyada usme, maan jaye, bahot raish log nahi hai.
To phir, wo mandir bana sakte hai, zyada banana chahaye. Par agar, bohot bada mandir bana chahate hai, to kya hota hai, ki to phir bhakta ko bhole chinta hota hai, kaha se hum fundraising karege, kaha se ye karege, kaha se wo karege. To mein aise, Amerika mein, ek aise mandir mein tha, aur wahan pe, wo pata rahe the ki, wahan pe, ek bhakta bol rahe the ki, humko itna bada mandir nahi bana chahate hai, bohot bada mandir bana chahaye.
To madh bhed ho raha tha. To jo, jab bhakta bol rahe the ki, bohot bada mandir bana chahaye, bol rahe the ki, bhagwan mein shraddha rakhne chahiye, bhagwan yojana karege. To, dusri bhakta bol rahe the ki, haan, bhagwan yojana karege, but yojana ko humko implement karna hai na.
hahahaha To abhi, kab jo hai, maara, bhagwan ki seva mein mahatwa kangsha hoti hai, wo kab hamare faith ka lakshan hai, badi mahatwa kangsha rakhte hai, aur kab wo irresponsible lakshan hai. Bhagwan chamatkar kar dege. To abhi hum dekhte hai, to maine, jab jo prabhupaji ke kai shishya hai, jo prabhupaji ke kaafi kareed rahe chuke hai, to prabhupaji ka kya bhaav tha? To aap, chahate jaante hai ki, kaise, jab prabhupaji, bharat mein bade bade prakalp chalu kiye, Vrindavan mein, Mayapur mein, phir, Hyderabad mein main mandir banaya tha, aisa alagal jab banaya hai, to prabhupaji ka ek udhane jata hai ki, you go and shoot a rhino, rhino jo hota hai, what is rhino in hindi? paani ka water buffalo, ginda, ginda, ok, aapko pata hai, to abhi, to jo rhino jo hota hai, aap usko jaake shoot karo, to agar aap shoot nahi kar paoge, to kya hai, log bole, bada mushkilta nahi hota hai, aur ho jayega, to kya hai, wo to bahut achi baat hai, aapne kya chamatkar kar diya, to abhi, us samay kya tha, prabhupaji jab unhone apna shikshiyan liya, aur wo tabhi, bharat mein british raj tha, aur tabhi jo hunting tha, hunting british logon mein sport tha, yeh itihaas se pehle se sport tha, par, wo jo sport hota hai, usme kya tha, rhino ko marna bada mushkil tha, par abhi kya ho gaya hai, rhino ek endangered species ho gaya hai, jyada hai nahi yeh ginna, to phir kya hai, usko marna to vilko swikar nahi karte hai, to phir prabhupaji ke shishye ne, woh kaise bharat mein pichar kiya, uske bahut likha hai, to woh shooting rhino kitab rakhna chahate the, uska naam, par kya shooting rhino bhi politically incorrect ho gaya hai, to phir unhone naam change gaya the, chasing rhinos, ki rhino ka picha karna, par usme kya hai, wo upma to rakhi hai, par rhino jo hota hai, bahut tez se bhakta nahi hai, to rhino ko chase karna, yeh badi baat nahi hai ek taro se, to wo upma doda bichitra ho jata hai, par point sahi hai, to prabhupaji bola karte the, ki aap rhino ko marne jao, to maine jo kahi prabhupaji ke shishye se baat ki, to wo bata rahe the, ki prabhupaji jo yeh bol rahe the, aap rhino ko maro, shoot karo, wo kiske liye bol rahe the, wo koi bada one time programme karna hai, to jo cross maidaan mein, pandal programme hua, prabhupaji bole uske liye aap 20,000 log neke aajao, aap advertising karo, 20,000 log neke aajao, to bole agar nahi aaya to koi baat nahi hai, aaya to bahut achi baat ho jayega, to waise bhakton ne kahi programme ki, Kolkata mein to gaya tha 30,000 zyada log ek karakam ke liya gaye the, to aise bade bade pandal programme ki hai, prabhupaji bole shoot the rhino, yeh aise one time programme ke bade rahe hai, kya hai hum rhino ko paal ke, paal ke apne ghar mein rakhne wale, ek baar maar na hai usko, maar diya to accha hai, nahi maar diya to itna problem nahi hai, bade bade project banane ke liye, prabhupaji ne kabhi yeh shoot the rhino, yeh upma istamal nahi ki hai, kyuki kya hai, wo ek one time effort nahi hai, wo life long effort hone wala hai, pehle to bada mandir bana liya, par uske baade bade mandir ko aapko maintain karna hai, kya hai jeevan bhar, to isliye kya hai wo thoda, jo hum kahe sakte hai, yeh faith hai, par hamara jo faith hai, kya hai ki, bhagwan mein shraddhar ko bolte hai, par wo kya hai, is it, ki hame, hum faith ke naam pe kab, irresponsible ho rahe hai, ki jo hamari shamta kya hai, wo dekh nahi rahe hai, kya faith ke naam pe, hume ambition hona achi baat hai, hum bhagwan ke liye bada kare gaye, jo hamari shamta nahi hai, wo bhi hum karege, par hume yeh bhi dekhna hai, ki hume, hum jo kar rahe hai, main kuch bada kar lunga, main rhino ko jaake maar lunga, par uske baad mein baaki logon ko kya hai, kya wo bhi kar sakte hai, kya main khud ek paar kar sakta ho, kya main wo regularly kar sakta ho, to bhagwan jo miracle karte hai, miracles they are wonderful, par jo miracles hote hai, agar hum bhagwan ka sarakshan, keval chamatkaar ke roop mein dekhe gaye, to phir, do galtiya ho sakte ho se, miracles se kya hota hai, ek to hum irresponsible ho jaayege, mujhe kuch karne ke zaroorati nahi hai, bhagwan hi sab kuch kar dege, yeh bhaav nahi hai, jaise hum dekhte hai, vrindavan mein varnan aata hai, ki jab Goswami, Raghunanda Goswami, jeev Goswami, wo jab vrindavan mein jeb karte, sadhna karte the, to bhajan kutti kya zaroorat hai humko, jeev Goswami dekha hota hai, to abhi Krishna swayam aake, Radharani swayam aake unka sarakshan karte the, jo varishta Goswami the bo bole, ki hum yaha pe Krishna ki seva karne ke liye aaye, Krishna se seva lini ke liye nahi aaye, to isliye, ek hai ki hum miracle ki apeksha karte the, hum irresponsible hote hai, aur doosra kya hai, ki agar miracle ki apeksha karte rahe ge, to usse, hum, why not, yeh chamatkaar hona hai the, to abhi kyu hua, iske pehle kyu nahi hua, aise chamatkaar kya hota hai, uske apeksha karte rahe ge to, theek hai, Draupadi ka vastrahan se baj gaye wo, aur bhagwan ko hastakship karna hi tha, to bhagwan, wo jhua khel nahi, usko rukh dete the, ya bhagwan chamatkaar karke, jo jhua ka khel se, yudhishthir haar rahe the, usse jeet jate the, to, bhagwan yudhishthir ke, Draupadi ke saari ke roop mein, kyon aaye ho, bhagwan, chakuni ke jhua ke roop mein, aa sakte the, bhagwan kahi bhi aa sakte the, to kya hai, jab hum wo bhaav rakhte hai, ki bhagwan ne chamatkaari ki upse, parivartan karna chahiye, to phir, wo hamari apeksha itni badh jati hai, ki, arre abhi yeh kyun, yeh kyun nahi hua, abhi kyun nahi hua, abhi kyun nahi hua, aise ho jata hai, to kya hota hai, bhagwan, itna hum samoshte hai, bhagwan sabse bade hai, bhagwan sabkuch karte hai, to hota kaha hai kabhi kabhi, abhi hum kisi, saadhan vakti ke baad jaayege, to unse daan maangate hai, to unse chhota sa donation maangate hai, bohot bada vakti hoga hai, to unse bada donation maangate hai, to kabhi kya hota hai, to bhagwan se bohot jaada expectation ho jata hai, bhagwan tum to bohot powerful hai, tum kuch bhi kar sakte ho, to our devotion, should increase our dedication, not our expectation, ki humari bhakti hai, bhakti se kya hona chahiye, hum bhagwan itne bade hai, to mujhe poorn daya, mujhe bhagwan ke samarpit hona hai, humara jo bhagwan ke pati dedication hai, wo badna chahiye, par iske viprit, agar humara, bhagwan itne bade hai, to usse bhagwan se apeksha bad jati hai, to phir hum, devotion me bhi frustrate ho sakte hai, kyunki jo expectation hota hai, bhagwan to itna bada hai, bhagwan sab kuch hai, to bhagwan ne ye kyun nahi kiya, phir wo kyun nahi kiya, jo miracles hota hai, ye mahatopoorna hai, aur bhagwan kar sakte hai, but a devotee, does not depend on that, to abhi bharat ke itihaas mein, jo lagwa yek hazaar saal tak, jo musulman raajya tha, to usse samay, kuch se bahuti, fanatical raaja the, ne bahut se mandiron ko toda hai, abhi, bharat ke, kisi bhi kona mein jaoge, to har mandir ki, apni ek folklore hoti hai, ki hai re, yahaan pe aise chamatkar ho gaya, ye raaja aakarman karne aaya tha, aur yahaan pe aise ho gaya, aur phir ye bach gaya, aur phir wo chala gaya, wo, wo, yahaan pe kuch log kahte hai, jagannath puri mein bhi, aurangzeb gaya tha, usne aurangzeb, jagannath puri ke daan de diya, aur kuch kiya nahi, wahaan pe usko, to abhi, har mandir ke aise, ek chamatkar ki kahani hoti hai, agar, har chamatkar ki kahani, agar satya hai, to phir, koi bhi mandir ka, koi naash hua hi nahi hai phir, aise hota hai, to kya hai, chamatkar ki kahan, chamatkar bhagwan ne kiye hai zarur, but, jo chamatkar hai, wo kaise hai, ki, those are occasional, those are rare, wo, kabhi toh kya hota hai, abhisha badh jati hai, to yahaan pe chamatkar kyu nahi hoti hai, yahaan pe aise kyu hogaya, wahaan pe aise kyu hogaya, to jo, pandav ke jeevan mein bhi, jo bhagwan ne, apna omnipotence dikhaya hai, par har baar nahi dikhaya hai wo, wo kahi baar, na to bhagwan ne, hamesha wo, apna omnipotence, apni sarva shakti bhatta, ko dikha kar, samasya ka hal gaya hai, nahi, pandavon ne, ye apeksha ki hai, pandav jo the, abhi jo hogaya, jiss mein bata tha, pandav ka kya hua, expectation hon nahi badha ho, kya hai, arre, Draupadi ka unne, sarakshan kar liya, bahishe mein, aise sarakshan kar liya, nahi, pandav jo the, apna dedication badh gaya, matlab kya hai, pandavon ne, khud ko aur equip kiya, khud ko prepare unne, jo kiya, main bata, kaise bheem ne, duryodhan ne, bheem ne, yudhishthir ne, arjun ne, kaise khud ko prepare kiya, toh humein, khud ko prepare karna hai, Prabhupada ji, jab America gaye, aise nahi karna hai, apeksha ki hai, chamatkar ho jayega, yahan pe, wahan pe, chamatkar ho jayega, Prabhupada ji, poora yojna bana ke, karikat de, Prabhupada ji, jab Vrindavan, Mayapur mein, bade bade mandir banaye, shurwaat mein, unhone kya kiya, wahan pe guest house, banaya unhone, Prabhupada ji ka bhava tha, ki yahan pe, humko charity milne wali nahi hai, daan nahi milne wali hai, Vrindavan mein, toh yahan pe, pehle se, bohot mandir hain, toh hum, achche quality ki guest house, banayege, toh usse kya hoga, jo log aayege, usse, ye mandir chalane ke liye, funds rahege, toh Vrindavan mein hi hai, Prabhupada ji, Krishna ki jagah hai, aap prabhupada ji, jab mandir banaya, aise humein bila, ki haan, Krishna sab kuch kar denge, nahi, humein, Krishna ke liye, kya karna hai, toh our, jo devotion ka bhaav kya hai, ki, ye nahi hai, ki Krishna kya kya kare ye, hum kya kar sakte hai, woh bhaav chaur hota hai, bhagwan ko.
Par, agar aise parasthati aati hai, jo hum kuch nahi bhi kar sakte hai, toh bhagwan jo hai, apna omnipotence, dikha sakte. Ye bhagwan ko omnipotence hai, aur, God’s power, aur human power, ye kaise, dono saath mein kare karta hai, ye kalke pravachan mein, hum, ye ek point hai, empowerment hai, uske baare mein charcha karege hain, Raj Saransh mein, how Krishna protects, isme humne, aaj do point dekhe hain, R, aur O, toh, how Krishna protects, R kya tha, bhagwan ke, representatives, ye bhagwan kaise, apne, pratidhiyon ke maadhyam se, humein, sarakshan dete hain, toh, Mahabharata ke dushti se humne, Vidur ka udharan dekha, aur, kaise Vidur ne, Pandav ke, alagarh se madad ki, aur, jab humne dekha ismein, ki, jab bhagwan ke, pratidhiyon ke madad karte hai, toh, kya hota hai, wo pratidhiyon ke shayad, bhakta bhi ho sakte hai, kya bhakta nahi bhi ho sakte hai, toh, humne dekha kaise, ki, jo postman tha, unhe Prabhupada ji ka madad kiya, wo bhakta nahi the, fir bhi unhone madad ki, toh, Prabhupada ji ke gurubhai the, unhone bhi madad ki unki, toh, jab humne katre hote hain, danger hote hain, wo kabhi, drishya hote hain, aur, kabhi, adrishya hote hain, toh, jo drishya hote hain, unka saamna hum, kut kar sakte hain, par, jo adrishya hote hain, unka saamna karne mein, humne jo, humse vidwan hain, humse, pragati shile, wo madad karte hain, aur, jab humne, representative se lena hai, guidance, toh, humara bhaav kya hota hai, ki, humne, cautious rehna hai, aur, cautious bhi rehna hai, sirf cautious rehne, toh, kya hoga, mujhe hi sab kuch pata hai, kisi aur ke rahne ki zaroorat nahi, sab, baaki sab, maya mein hi hain, toh, usse hum, close-minded ho jayege, aur, jab close-minded ho jata hai, toh, humko, aatma vishwas nahi, aankar hota hai, main jo karna hai, wahi sahi hoon, toh, humne, yaha pe kya hai, Shringi ka udharan dekha, kaise, usko yeh, main, Bhagwan ki, yojna ka kaare kar raha hoon, isliye main, Parishad ko shaap de dua, toh, curious, aur, bahut jyada ho jayege, toh, kya hoga hum, empty-minded ho jayege, ki, dimaag ko, itna khula rakh dete hai, ki, dimaag mein kuch rehta hi nahi hai, dimaag hi bahar gher jata hai, toh, jaise hai, ki, abhi Prabhupada ji ko, unkar, gore bhai nahi bata hai, ki, tum, sanyas nahi, sanyas ki, kya baat rata hai, tum mein, tum pehle aake training lo, toh, Prabhupada ji, usko swikar nahi kiya, hume kya dekhna hai, ki, meri seva ke liye, kya anukool hai, wo swikar karna hai, toh, curious aur cautious, agar, dono ham rakhte hai, toh, kya hota hai, usse pehle hum, open-minded ban jate hai, open-minded, matlab, doosron ki baat, sunne ke tyaar ho jate hai, aur, phir uske baad mein, dheere dheere hum, broad-minded ban jate hai, matlab kya hai, ki, do log, alag-alag, vichaar rakh sakte hai, aur, dono, apne tushe sahi ho sakta hai, aur, mujhe, dono ka, virodh mein, kisi ek hi virodh jaana ki, zaroorat nahi hai, toh, yeh hota hai, broad-minded hote hai, toh, is tarah se, hume, kya anukool hai, aur, kya pratikool hai, humare liye, kya sahi hai, kya galat hai, wo matlab hoon nahi hai, kaun sahi hai, kaun galat hai, wo matlab hoon nahi hai, kya mere liye, anukool hai, kya mere liye, pratikool hai, wo dekh ke, hum, paisla kar sakte hai, aur, wo jo hai, wo hai, bhagwan ka, omnipotence, matlab, kaise, bhagwan, sarva-shakti shaali hai, aur, iss se, bhagwan jo hai, kabhi, natural, bhagwan ka, protection aata hai, wo, super-natural paddati se, aasakta hai, super-natural, super-natural, iss sarva ke, neemon ke, parei jaakar, jab wo aata hai, toh yahan pe, jo Draupadi ka, jo, roop tha, unka jo, kawasthra tha, unka jo, saari tha, wo kaise, asimit ho gaya, wo aata, toh ye, super-natural, jo hota hai, iss ke vipreet, natural, wo, humne pehle jo the, P aur R, jo, providence matlab, paristiti, aur log, toh ye, natural ke padde se, bhagwan kar sakte hai, toh jab bhagwan, chamatkar karte hai, miracles jab wo karte hai, toh bahut, wo inspiring hota hai, bahut, aur wo, usse bahut se, kahaniya jo hai, badhi rochak ban jaati hai, aur saath saath, wo jo hota hai, wo rare hota hai, aur normally, bhagwan na toh karte hai, na toh bhakta apeksha karte hai, toh bhakta, isse pe, depend nahi karte hai, aur iska, demand nahi karte hai, ki aapko karna chahiye, ye bhaav nahi hota hai, bhakta ka, bhakta kya sochta hai, ki hume bhagwan mein shraddha hai, hume bhagwan mein shraddha hai, hume bhagwan ke bati, bhakti hai, par ye, devotion ka parinam, ye nahi hota hai, ki hamara, apeksha aur badh jaaye, bhagwan se, ki hamara expectation, aur badh jaayega, ye uchit nahi hai, kya hota hai, hamara, dedication, hamara samarpan, badh jaayega, ki matlab, main bhagwan ke liye, aur kya kar sakta hoon, toh, toh faith hai, devotion hai, faith ka ye matlab nahi hai, ki, hum irresponsible ho jaye, par ye, bhagwan ko sab kuch sambhaal de gaye, wo bhaav, shraddha ka, hume kya karna hai, hume irresponsible de dena hai, take responsibility, bhagwan ki seva mein, ki mujhe, kya karna hai, main kya kar sakta hoon, anna ke liye, main kar sakta hoon, main jo kar raha hoon, kya main, ab ek baar nahi, regularly kar sakta hoon, kya doosre, jo main kar raha hoon, usko aage badha sakte hain, hum dekha, prabhupada ji ka shooting, rhino ka udharan ta, wo, one time programme ke liye tha, wo aise, life long, project ke liye nahi tha, toh, is tarah se, bhagwan, alag alag paddhiyon se, sarakshan dete hai, aur, kal hum, aage jo do vishay hai, unke baare mein, charja karege, bahut bahut dhanyavaad, Hare Krishna, kisi koi, sabaal hai, quickly, Hare Krishna bhai, thank you, bahut ache se, aapne samjhaya, isme, do, do prashna hai mere, ek prashna toh yeh hai ki, jaisa aapne bata hai ki, devotion should increase our dedication, and not expectation, dekha hum, jo praarthanai karte hai, toh praarthana, expectation rakhe hi, praarthana ki jati hai, toh, wo amare faith ko challenge karte hai, kya phir, phir yeh example, kaunse praarthana ki, baat kar rahe hain aap, like, koi vimaar hai toh, hum log bolte, bhagwan se praarthana karo, ya, we offer prayers to the lord, for our protection, or for someone else’s protection, so, lekin humne expectation bhi nahi, rakhna chahiye, aisa hum log bol rahe hain, nahi nahi, humne expectation nahi, rakhna chahiye, nahi baat kar rahe hain, kya hai ki, devotion se, humara, expectation itna nahi, baat jana chahiye, ki dedication na rahe hai, it should not be, only expectation, no dedication, hum yeh nahi kehate hai ki, tum, koi vimaar hai toh, bhagwan se praarthana karo, aur, doktor ke baad jao hi, yeh nahi kehate hai hum, kya hai ki, America mein ek, aad dharma mein, phoda extremist hote hain, toh kuch Christian log hote hain, wo, ek group hai, abhi America mein aise rule banaye, Bharat mein pe aise, kahi jagah pe hai, ki, if anybody’s religious faith, ki jo shraddha hai, wo uske health, aur uske medical treatment ke beech mein, aa jati hai, toh fir wo faith ko, hum swikar nahi karte hai, toh America mein kya hua tha, aise kuch log hai ki, unka bhaa hota hai ki, aap Jesus mein shraddha rakho, aap sari vimaari se theek ho jao, isko chasma hai, hum, tum Jesus ko apne huday mein swikar kar lo, tumhare aakhe theek ho jayenge, tum jab jaate ho, tumhara jo baptism ho jata hai, wo ho jayega, chasma fek do tum, zarod nahi padhe ho jayenge, par agar wo toh mujhe dekhta nahi hai, dekhta nahi hai ki, shraddha nahi hai tumko, shraddha rakho, dekhin lag jayega, abhi yeh kya hai, yeh bechare bachche, wo, ek minute, isko ghatna ho gayi, wo, usse chasma fek diya, baptism kar ke aa gaya, ab yeh mainstream churches nahi hai, churches mein bhi bahut alagal hote hai, toh wo car chalana hai, usse car kya chalana hai, dikh nahi raha hai usko, toh uska accident ho gaya, fir uske baad mein, wo sarkar ne intervene kiya, aur bola ki, jo shraddha hai, that should not interfere with your health measures, toh isili, hum kabhi yeh nahi kehta hai ki, ki aap bhagwaan mein shraddha rakho, aap dawaai mat le, hum kya, kya kya hai, ki bhagwaan ki shraddha jo hai, wo zaruri hai, wo powerful hai, par wahi bhagwaan jo hai, doctor ke haath se bhi, doctor se dawaai se bhi, theek kar sakte hai, aise nahi ki, God’s intervention, is limited only to the supernatural, ki bhagwaan, jo madad kar sakte hai, aise nahi ki, wo keval ek chamatkaarik paddh se hi karenge, ek saadhan padd se hi kar sakte hai, bhaagon tan, bohita mein aata hai, aham aushadhin, wo ki shabda aata hai, aap ae aushadhi, wo medicinal herbs jo hai, par wo principle ek hi hai, toh isliye, jo hamein praatana karte hai, koi samasya hai, nivaran ke liye, toh praatana kar sakte hai, jo, par usme, hamara expectation, itna bada bada bar jata hai, ki mujhe kuch karna hi nahi hai, bhagwaan ye sab kuch karenge, wo bhaav nahi hai, toh wo, hamein bhi hamara prayas karna hai, ar kayi baar, jo bhagwaan hamein, jo main kal, empowerment ke baare mein, charcha karunga, jo prote hai usme, ek aise bhagwaan, jo sarakshan dete hai, kabhi kabhi, unka wo supernatural nahi hota hai, wo hamko hi shakti dete hai, wo, wo samasya ka samna karne ke liye, toh wo bhi bhagwaan ki, sarakshan ke ek bhaav, ek group hai, thank you. one more I have, jaise, ham deal karte hain, vaishnav ke saath, toh kabhi kabhi, kuch bhakta close minded hote hain, so, what is the hope and how to deal, kyunki jaise, Rangika ji ka, uska parinam bhayankar bhi hua, aage chalke, toh there was nothing, nothing that could be done, at that time, so, aise phir close minded, log rehte hai, so, uske toh consequences, kabhi bhayankar hone wale hai, so, how do we deal, how do we tackle with them, kyunki wo sunne wale bhi nahi hai, toh jo close minded bhakta hote hai, unke baare mein kya karne, main ek baare se bhakta bhaat kar raha tha, say, close your mind toward them, ki, tum apna mind band kar lo, unke baare vichaar bhat karo, bola, kya kar sakte hai, bola ki, wo bhagwan ho unke beech mein hai, bola ki, unko bola, prabhu, abdha, maharaj bata doga, maharaj, par kya hai, jo unke guidance mein hai, jo unke influence mein hai, unka kya hoga phir, bola, toh bola ki, hame ye dekhna hai, we all have to choose our way, like this.
The guy at the gate, you don’t get a guy that’s influenced by you, and you’ve got to get out of it. But it’s a valid question. But can we influence those people? Can we give them guidance to do something about it? Do they accept it? We don’t have much control over this.
But I think two things are happening in our movement. I was in Pune, and I gave a lecture there. Centralisation and decentralisation.
Both are happening in our organisation. What does decentralisation mean? How is it being promoted? Social media and the internet have come. So no one can control the publicity.
Anyone can start their own YouTube channel. Anyone can do something on social media. And if someone wants to do a programme in their house, no one can stop them.
No one can say, I haven’t authorised you. To some extent, the publicity has become decentralised. Now, who will come to the temple and give Bhagavatam class on Sunday? We can do that on a regular basis.
We can centralise it. But the publicity has become very decentralised. But some things are being centralised, and that’s good.
One is accountability. Financial accountability. The whole finance is not centralised, but there should be some auditing.
If someone takes a donation, and we don’t know what he does, there should be accountability. It can be financial, and it can also be moral. It can be sexual.
If there is child abuse, centralisation is also necessary. So to what extent should we centralise? To what extent should we centralise? This is an ongoing debate. There was a thought that whoever publishes a book, there will be a central body of scholars, who will authorise that book.
After that, he can publish. But the problem is, who has time to read that book? After reading, it is very difficult to give feedback to an author. And if he does not accept the feedback, how will he enforce it? How will he enforce it? He cannot do it for a book.
He gives a lecture on social media. How will he enforce it? So that centralisation cannot happen. So both are ongoing.
But what is the most dangerous thing? When there is a decentralised centralisation. What does it mean? It means that there is a person, who has no connection with the centre, the GBC or the spiritual master. He has no connection with them.
There is no one above him. And everything is under him. It means, he is not accountable to anyone above him.
And he controls everything under him. So what does it mean? It is right to follow one authority. But he says, you should not listen to anyone’s class except mine.
You should not go to any other temple except mine. I am your counsellor. Without my permission, you do not even need to talk to any other counsellor.
So if there is such a centralisation, it becomes very dangerous. So what is our tradition? So this is clearly a red signal. And when it happens somewhere, our management is also alert.
So this can be avoided. There should not be such a person, who is the only authority, and no one goes there. His people are not connected to anyone else.
So it is a red signal. How is it in our tradition? There is no Guru, there is Guru. We do not connect to just one person.
We connect to a tradition, to a culture, to a university. So, Gyaninas is plural, not singular. So this is a safeguard in our tradition.
It is a safeguard in our education, that no one should be centralised under one person. So we can do this on a systemic level, that we can educate individual devotees, that you should hear from many people, not just one person. And we can keep some guidance, that it can be confusing, but it is not good to restrict it completely.
And secondly, we can encourage a culture of Gohiyam Akhyati Pruchyati. This can be done on an organisational level, that decentralisation should not be done. But on a personal level, the Gohiyam Akhyati Pruchyati culture, if it is encouraged, then that person may not be able to hear from 10 people, but he can hear from 11 people, because he has some connection with them.
But if a person becomes isolated from everyone, then it becomes very difficult. So, in general, we do a lot of Bhungte Bhojayate Chahiva. We do a little bit of Dati Pratikarnati.
We do a lot of Gohiyam Akhyati Pruchyati. We do a lot of Gohiyam Akhyati Pruchyati. So, we should try to increase that too.
Thank you very much.