Priyavrata pastimes analysis 1 – Don’t confuse means and ends

Transcript

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This is an AI-generated transcript and may contain some errors. … … … … … … … … … … … … … … … … … … I love you, I love you, I love you, I love you, I love you, I love you, I love you. I loved you a hundred times, I loved you a hundred times, I loved you a hundred times. Ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, Ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, But our power of one’s human mission exists in the Vedanta. So, the mission of human life, I mean, how do you think, but what I should do? Swami explains that when a human being gets to a clear view of life, the mission of human life, the mission of human life is to realise himself, and gradually to go back to the path of human life, which is the main cause of human life. And we need a self-realised soul to go back to the path of human life. A devotee actually has to go back to the path of human life. But surprisingly, to go back to the path of human life, one may argue, when you go back to your household life, the path of the household life, one becomes bound by the results of his activities. The essence of household life is self-enjoyment. When one embraces his mind in vertical direction, one becomes free. Out of the bondage of rootedness, one is forgetful of his life’s mission. And I will tell you what we have to do. It is called swaroop viswa. A prematurely must be executed in order to create self-indulgence. If one is completely trained in the principles of Brahmacharya, he generally does not enter the path of life. He is called a Vaishya in the Brahmacharya, which indicates total self-realisation. But though trained in the principles of entering the path of life, the words marama are very significant in this world. If one is self-satisfied, as an alpha-brain, he is called bhagwan. There are different types of self-reflective activities in the service. The Lord is self-satisfied because he has been liberated. Out of many thousands of persons, one may enter the path of Vaishya. And of many thousands of persons, the intent to become liberated is not the ultimate satisfaction. Self-reflection is a desire, a karma, to be satisfied with family life. Words are also significant in family life. Jnana-yajna is the fifth kind of Shiva-bhagavata as I told you. This is the opportunity to study Shiva-bhagavata in this universe every day so that we can actually get to know the full Shiva-bhagavata. I would just like to give a brief overview of the full Shiva-bhagavata so that you can understand what is happening over here. The bhagavata to Arjuna should be the first one. Arjuna Chakravarti’s commentary explains on the bhagavata that Krishna spoke the bhagavata-gita. Krishna did not speak the bhagavata-gita. The full first chapter is spoken by Arjuna. A large part of the first chapter. Similarly, there are words that are spoken by Arjuna. There are words that are spoken by Dhritarashtra. Krishna is the prominent speaker of the bhagavata-gita. Similarly, in the Bhagavata, actually there is no conversation between Arjuna and Krishna. There is no conversation between Arjuna and Krishna. There is no conversation between Arjuna and Krishna. But because this is the Shiva-bhagavata, it is the 18th chapter. Now, Shiva-bhagavata might describe initially how Shukadeva Swami becomes in the 7th chapter. And then, the story goes on. How? Then in the 2nd chapter, what does one think of at the time of death? There are various incarnations. He says, now I will tell you about how the Lord performs fast. Then, we have the words in the Shukadeva Swami Das Parishad. From Shukadeva Swami, he is asked what was the conversation between Arjuna and Krishna. Now, currently, what is going on is Shukadeva Swami tells Shukadeva Swami Das Parishad Vidura and Madhu. So there, Vidura wants to ask about Lord Krishna. He tells that I am the party of those who are opposed to Krishna. The 3rd chapter starts with Krishna. So, 7th, 8th, 9th chapter describes how Brahma is born. After Brahma does those charities, preceding whichever incarnation comes along, preceding Brahma is Krishna is born at that time. So, I am born comes. All the words. The 3rd canto itself, has two dots. So, at first, he describes about anything that ladies first is born. No, it is traditional. He describes about the daughters. So, it is Krishna. That is the 3rd canto. Last, the enlightenment of Devahuti. The whole life. Then the 3rd canto ends. He starts describing about the second daughter of Devahuti. Prasuti is given. So, I want one more son. Another king. Prasuti gets several sons and daughters. One son is Yajna. One daughter is Dakshayani. Shiva. We have the Dakshayani now. Prasuti. And then he starts the description of the sons of them. Dharampal’s son is Dhromaraj. That is how Dhromaraj was born. And then Vena, who all of them are the descendants of Dharampal. And then with that Dhromaraj So, how did he end up? Eventually, when the lineage has to continue, so they go back to Devahuti. Bhagavatam will go on. So, large primarily Swayamkobar. It can do their work. All the monks from Swayamkobar and then onwards and then the one who is going down Abdulal Krishna. Good job. The departure. And then afterwards the future one will come. The chronological flow. In the 12th canto we have the descriptions of flow of description of related with Manu. So, basically in the second canto when this whole in the second canto then chapter Bhagavatam is the answer to all questions. It first describes what Sargo Sargasya Narvantareshanu Kathaha Nodho Muktirashraya Sarga Sarga have already been described. The creation which is done to the formation of them. That is what Sarga is the creation that is done. So, Sarga and Visarga have now been described. Sthanam and Oshanam refers to material. Two different meanings of this. Starting is called as Udayaha. It’s the Nirodho So, Nirodho is the Ashwagandha. The destruction of the material body is not then the material existence comes when there is Mukti. In the 12th canto where there is Mukti is the liberation of the conditioned soul. Ashraya Ashraya is the supreme lord. Sarga Sargasya Sthanam Oshanam Then I started the thematic ultimate goal to create Ashraya to get the shelter of the supreme lord. Gopal spoke on so beautifully second time that it is to please the supreme lord. Any formula from that can be used and prescribed in different ways and applicable because think that that which is sinful is virtuous. That which is pleasurable is very gross. And the Bhagavatam also describes how one gets attracted to illusion. One gets attracted to power in a very gross way, very defiant way. But for a more serious and more subtle and so one mistakes the beginning and the end. And the end is the future of the world. In this the renounced order is considered to be superior to the householder. That is the traditional hierarchy. Higher than the householder. To renounce, to return back to the householder is the tradition. For a householder his life is considered marga. So you know there are these three margas. So in Karpura the householder life is considered to be inferior. They are considered to be superior. In the Jnana Marga they are considered to be bound in the foundational advancements of the tradition. The correct Mayavadi saying Naro Narayana just like Narayana. That is erroneous. Now so Karma Marga is considered to be the Jnana Marga considers the bhakti Marga nor the purpose of the perfection. So but I don’t have to fight as in the third chapter, the fourth he says that Narayana Yasate Manasate Mithyajate Mutharma Mithyajate He says that if one is left internally and accepts external things objects internally and become the actual spiritual advancement. So Krishna says that what is important is not renunciation what is important is devotion. That is important in Jnana Marga Devotion is considered from the point of view, the renounced order is higher and if somebody has attained renunciation attainment already that person is eliminated. So the question that they ask Devaswami is that freedom? Why did he come back to householder life? He progressed upwards. Why did he come back? So actually renunciation is the means to the end. I just can’t do. Two Mahajanas differing in their opinions. So Manu says that then what they do? They go to a Jain place. Siddhi In the case of Maharaj Priyavrata favourable to his favourable to his bhakti. Similar theme comes up in a person returning back from the renounced order to the householder. In that situation how a householder can get in the ninth kandav and we have the past time of Dhruva Samudri is higher in the renunciation and Amrish Maharaj is a non-hierarchy. He is a non-hierarchy. Normal hierarchy is the renunciation is higher than a if somebody has bhakti So principle is an attachment only to the end and that is in the past time of Bali Maharaj even the spiritual master is a weak obstructs one in the way of living. We cannot justify use that to justify and the purpose is to Priyavrata Maharaj gives consider nowadays women don’t consider they often stand in a line to have their jazz so that they can earn some money and gets the culture for a woman to say still in the mundane vision it might appear the idea in the movement there are some small brahmanas how you can have this sarva dharma they have made this verses sarva sarva dharma dharma mam ekam everything everything that we have in this world to the end of pleasing when we are practising spiritual life it is full of joy you are doing this to me situation getting you know take everything start going to me and so ask that what you are doing Allah is asking you the question when our externals get disrupted we need health so that we can put a good example so that we can serve Krishna so health is a we have to understand Krishna what do you want sometimes we have to get away get away from us from our heart from this politician brain cancer if their God doesn’t exist we can shift from the external our family all these are means to Krishna this situation if our health situation to Krishna so we need to develop the internal why in the normal situation we need our internal sometimes you want the externals so we have to know that when the externals get affected he was running his business not just so that he could he was running his business to earn and help so this is to Krishna completely disrupted businessmen just start suicide throughout my life for this and it’s going on but what it should look for though our values are of value what is our value so this to your value but it is a value when it’s still there it is when we do some service spiritual advancement at the same time we get position we get glory actually our devotional service is mixed with Krishna but we also want the material material benefits so being that through our decisions Krishna was to be taken away from his devotee forever Krishna Upad told his disciples that 18 days but are you ready to take him so his devotee is to just but the devotee is they can’t all those so even instead of that serious relatively serious devotee now confuses him about what is the meaning of this so a position it is valuable you can use it to the whole world at the end when such a situation comes when the external discusses what is the so here he is to the end of a devotee so but when this this is not suitable for him he completely accepts it they are the same they can improve some Gaudiya Vaishnavas can be a official sanyasi can be a sanyasi that because a sanyasi can become a householder is considered a true I think practically a sanyasi but the point is but Chaitanya was a to live to live and then because Chaitanya is a means to the development of in general he is a source of greater entanglement mental anxieties there are so many temptations and distracted and in general is considered to be greater devotee association is a is greater time available so that is the general situation if somebody is in a renounced order then certainly that person can make a family householder in a renounced order can become proud actually this is in my opinion if somebody does some mighty if somebody is a person of householder that would have become the headline so here why did he come back from the not a standard that is a glorification the whole thing is giving up or there is a standard not a dushana, it is a dushana in this purport about Atmarama Priyavrata Atmarama Atmarama means so Atmarama and Bhagavad Gita so Indirarama is talked about by lord Krishna he talks about evam pravartitam he says here Aghayor Aghayor this person is useless Aghayor is full of is filled with sin why? he tries to get pleasure so completely how can they give you Atmarama in the 7th chapter the first canto where it is wakta Atmarama then they attract Indirarama so what was not just a so he says what is it in the householder life and what is the rama term because of and parama cycle of birth and parama the gesticulate mission of human life so both these are depicted for sahasram so in sahasram yes but still what and then what is this realisation it is it is it is temporary that is there in this world it is all because of the mythical so so whatever happens in this world I am convinced to enjoy not only will I not indulge in it I will contemplate on it and I will it makes it is parama so why she is considered to be why sense enjoyment that is there is what we have seen earlier the bubble keeps growing the bubble grows growing the desire and at one particular point so the bubble begins as a distraction through power through wealth growing so when it is in the state of distraction it goes to the level of distraction it becomes external irreversible not irreversible irreversible so we keep focused I go to Krishna every problem I take to Krishna and then seeing that as a problem I ask Krishna what do you want somebody doesn’t respect us in a irritating way annoying way or in the hope of the people but then if I am doing this for Krishna next to the aliens and then so so in our life the problem is generally external is not working sometimes the means distract us we should not think the external external facilities are we I am being stopped from developing the situations focus on that Krishna can give me so much that comes in our life ultimately that’s what by the way we see the events of this world that person ultimately every moment can be an opportunity for Krishna relishing Krishna consciousness more and more and then so so quickly summarise Krishna is first Krishna is going and Krishna is the lord in the manuvartharas so in the third chapter the first son of Swamya Bhoomana second son is being talked about in this past time is that sometimes a devotee may confuse the people for the sake of Krishna discussions with Maharaj in the same thing how? on the external and our values are of value so whenever any problem what is happening to me we should get Krishna consciousness what do I really want in life this is the question and every situation not only in this world but has to be the end of Krishna thank you very much are there any questions? Shukracharya very good, thank you so he is asking that Krishna is the spiritual master of Manimaharaj, how can we sacrifice the spiritual master? spiritual master is one who takes us towards Krishna he has been speaking if we look at Madronacharya he was primarily a martial teacher of the Manimaharaj he was a martial teacher but there are several references in the Bhagavad Gita reference to Madronacharya is in the Gurunathvahimanubhava the word that he used and the and the the Pandavas don’t have the spiritual master Dhaumya Rishi is not exactly the spiritual master little differentiation with some other teacher might be there the spiritual master is a representative we can surely never sacrifice the spiritual master even the greatest of all offences that is the greatest of all offences so that what is to be deferred from this master and that’s why that that decision is described in the Manimaharaj’s thought it’s not a everyday so now if someone take me away from Krishna Manimaharaj is very mature to go so this is certain that this is not a licence the point here is Bhagavad Gita is all straight things with which you are stuck and that there will be never bodies of sorts, you can never become a beggar intuition is a rhetorical example or another example it says I don’t decide in Vaikuntha I decide where the food is standing I don’t decide in Vaikuntha I don’t decide in Vaikuntha the point here is yes, the point is the spiritual world but we can only we can access and experience it and then glorify the lord so the rhetorical statement is like this it is a rhetorical statement to emphasise the point that the lord he can be available and accessible to us and as a day to day situation but it is a rhetorical extreme example and for us to please Krishna and for us to please Krishna and not is indispensable neglecting such a situation just can they just leave their homes and go and neglect their family they can’t do that the home should be exalted for them but that is not my opinion you are an example it is not my opinion in certain situations in certain extreme situations even that even that can be used in our day to day