Stay focused on Krishna in scriptural study, relationships and outreach – Hindi

[Bhagavatam class at ISKCON, Nasik, India]

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Transcript

This is an AI-generated transcript and may contain some errors.
Hare Krishna. Hare Krishna. To aaj sabhe hum, Parishad Maharaj ke jeevan ke baare mein jo pratham skand mein, paachvo bhoomi di jaa rahi hai, Shrimad Bhagwatam ke, uske baare mein charcha kar rahi hai.
Toh yeh jo hai, saathve adhyay ka shlok hai, ismein, pehla skand jo poora hai, usmein, Bhagwatam ki paachvo bhoomi di gayi hai. Toh mein jo pravachan hai, isse teen bhaagon mein loonga. Sabse pehle ki, Bhagwatam ka uddesh kya hai? Toh doosra, hum hamare jeevan jeete hai, toh, humare usse bhagwatam ke uddesh ke doosra hum hamare jeevan kaise jeet sakte hai.
Aur teesra, hum doosra logon se jab interact karte hai, aadan taadan karte hai, toh phir kaise hum usse krishna katha jo, krishna chetna uddesh hai, usse ko kaise barkara raha sakte hai, doosro ko bhi krishna chetna ki aur kaise laa sakte hai. Toh abhi yeh pehla udda jo hai, ki kis tarah se, Bhagwatam ka uddesh kya hai? Abhi, koi bhi pravachan hota hai, toh, ek tarah se, koi bhi pravachan karta hai, waha jo shrotagan hai, unko ek ride pe leke jaa raha hai. Maan leji koi gadi hai, koi badi bus waqera hai, toh, ya koi tourist guide hai, toh kahi, wo kisi ko leke jaa raha hai.
Toh phir sab log baith jaate hai, aur phir jo tourist guide hai, wo ek driver hai. Wo, yaha, yaha dekh sakte hai, yaha dekh sakte hai, yaha jaate hai, waha jaate hai, waha jaate hai, us tarah se. Toh abhi, kuch kuch yeh ride hote hai, kuch kuch yeh sehr hoti hai, jo adventure ride hoti hai.
Matlab kya hai, waha hot khatra aata hai, yeh hota hai, wo hota hai. Par sadharantya, agar koi, koi sehr pe kahi jaate hai, toh logon ko bata jaate hai, ki hum abhi sehr pe jaa rahe hain, hum Vrindavan jaa rahe hain, hum jo Govardhan jaa rahe hain, toh thoda sa yeh nakasha diya jaata hai, antaza diya jaata hai, ki hum kahan jaane wale hai. Toh ussi tarah se, jab Bhagavatam, katha ka varnan hota hai, toh usme kahi jagah pe, humko ek aise disha diya jaate hai, ki kahan jaane wala hai, kya batana wale hai, kaise aage jaane wala hai.
Toh kabhi kabhi kya hota hai, agar humko pata hi nahi hai, agar hum kahan jaa rahe hai, toh phir, adhikaansh samay, hum gaadi mein baithe hai, shayad yeh scenery dekh rahe hain, par ek tarah se chinta lagi rahe hai, kahan jaane wale hai hum aaj, ek tarah se utsaha ho sakta hai, ek tarah se chitna ho sakta hai, toh kayi baar kya hota hai, agar hum Bhagavatam padh rahe hota hai, ya kabhi pravachan bhi sund rahe hota hai, toh yeh kya bol rahe hain, wo samajh mein aata hai, par yeh kyu bol rahe hain, samajh bhi nahi aata hai, matlab yeh point ka uddish kya hai, yeh kahani kyu bataiya rahe hai, toh kayi baar Bhagavatam mein se hota hai, ek kahani ke baad, dusri kahani aati hai, na keval ek kahani ke baad, dusri kahani aati hai, par kayi baar ek kahani ke andar, dusri kahani aati hai, aur dusri kahani ke andar, dusri kahani aati hai, toh phir usse kya hota hai, maan liye hain hum ek raste pe jaa rahe hain, ek disha pe jaa rahe hain, say Barsana jaa rahe hain, Vrindavan, aur phir Barsana mein, ek jagah dekh liye hain, dusri jagah dekh liye hain, toh phir ek seeda rasta hai, phir ek turn karte hain, phir dusra turn karte hain, tisra turn karte hain, toh agar Shrota jaane wal log pata nahi, hum kahan jaa rahe hain, aur koi bata bhi nahi rahe hain, toh kabhi aise ho sakta hai, ki koi bahut mahatur purna jagah hai, Vrindavan mein, Barsana mein, hum jaayege waha pe, aur hum dekhege, aur kuch samjhegi bhi nahi, toh usse tarah se kya ho sakta hai, ki hum Bhagwatam mein kya ho raha hai, agar yeh pata nahi hai, toh kuch mahatur purna cheez ho bhi jaayegi, par wo samajh bhi nahi aayegi, aur agar aise hota hai, jab hum sunte hain, par humko samajh bhi nahi aata kya ho raha hai, toh wo ek tarah se tamogun ka lakshan hai, ab yeh tamogun aise nahi hai, ki wo sirf shotaon ka agyaan hai, kabhi kabhi wo bhakta ka bhi agyaan ho sakta hai, bhakta ka vishay ka agyaan nahi hai, bhakta ko shotaon ka agyaan hai, matlab, main jo bol raha hoon, wo shota gun samajh rahe hai ki nahi, koi aise khuli gadi hai, aur usme jo gadi ka driver hai, bahut tez se gadi chalara hai, toh ab yeh itni tez se gadi chalara hai, ki gadi chalte chalte hai, log usme se girr jaa rahe hain, sab girr jaa rahe hain, aur gadi chalte jaa rahe hain, toh kabhi kaise hota hai, ki jab pravachar karna se bolte jaata hai, aur gadi se log girr jaate hain, phir pravachar ke ant me, log shahrik star pe ho gaye, par mantik star pe koi hai hi nahi, pata hi nahi kya chal raha hai, toh ab yeh aise nahi ho raha hai, koi bhagwatam itna bada granth hai, toh kahi baar aise aasani se ho sakta hai, isliye jo shukde goswami hai, acharya gan hai, woh kahi baar humko orient karte hai, humko batate hai, ki dekho yeh yaha pe yeh chal raha hai, ab yeh hune wala hai, toh uske baar humko batate hai, ki hum yaha pe jaa rahe hai, toh yaha pe batae jaa raha hai ki iskand me saath baar adhyaya hai, toh ab idhar jo hai, bhagwatam me pehle 6 adhyayon me adhikansh roop se ek parshlo bhum bataye gayi hai aur tattvo gyaan bataye gayi hai, kaise hai ki pehla adhyaya jo hai, woh suta goswami sahab, naivishal ke rishiyon ke saath saath baite ho hai, aur phir dusre adhyaya me woh jo mool siddhant bataye gaya hai, samayi pumsam paro dharmo, jo hai woh bhagwat bhakti toh dusre adhyaya me jo bhakti hai, uske baar me varna aata hai, bhakti kaise kaare karti hai, aur jo bhakti ke uddesh jo hai, bhagwan unka varna disre adhyayon aata hai, uska bhagwan, prabhawaj yeh sheshan diya hai, krishna yeh saath avataar ke shrot hai, anek avataar aata hai, uska varna diya hai, phir chauthe, paachpe aur chhatte adhyaya me, vyaas aur narad ji ka samwaad hai, aur usme bhi, dusre padate se, jo bhagwatam kis vishay ke baare me hai, kaise uska avatam hua, kaise narad ji ne, apne jeevan me, ek mahabhagwat bali, uska avatam hai, toh usme kya hai, ki abhi, bhagwatam ko yeh toh time pehle batara tha ki, abhi, kuch varishta bhagwatam ne, unke biography likhne ke liye bataya tha, toh main isme samshadan kar raha tha, ki jab kya hota hai, sirf kahani batate hai, toh kahani ke saath saath kuch siksha hai, batari hai, nahi toh phir kya hota hai, woh kahani, keval ek news report jaise ho jati hai, akbaar me news pad liya, haan theek hai, news pad liya, jankari pad liya, par kya hota hai, woh jankari se, kuch agar samajhna hai, toh uske saath thoda analysis hona chahiye, ki yeh aisa hua, uska visualisation hona chahiye, aisa hua, iska matlab yeh hai, abhi, toh agar sirf jankari hoti hai, toh usse thoda humko, mann ko thoda uptejan mil sakta hai, par buddhi ko kuch pushti nahi milti hai, toh kahani aur visualisation, dono chahiye, aur agar sirf visualisation hai, aur kuch kahani nahi hai, toh jaise hota hai, agbaron me news hota hai, phir bheech mein editorial koi hota hai, sab baadak koi hota hai, woh bahot kam log padhte hai, kiki waha pe kuch bhatna nahi hai, sirf visualisation hai, toh Bhagavatam me kya hai, chauthay, paachvey, chhatey skandh mein, kahani aur visualisation dono bataya hai, pehle visualisation batata hai, kis tarah se bhakti ka kaare hota hai, bhakti kaise kaare karti hai amari jeevan mein, aur phir nalguni khutki apni kahani batata hai, abhi uske baad me, yeh Bhagavatam shuru ho raha hai, sahafi adhyay se, aur yaha bataya jaye, teen cheeze bataya gaye hai, janin man karam vila, atham parikshato, jo parikshat raja the, wo unka janam kaise hua, unka, unne kaise kaane kiye, aur phir ko samstham, aur phir uske baad me, abhi jo hai, ishlok ka alag alag acharya, unne kaafi alag alag artha bataya hai, toh, samstham cha pandu putrana, vikshi krishna kathodayam, toh abhi yaha pe, iska ek ek shlok hai, parikshat raja rishi, parikshat raja rishi the, unke baad me kuch varnam ho raha hai, toh janma karma vilapanam, kyu unka janma kaise tha, unka unne kya kya karma kiye, iska varnam hai, prabhupada jeevan tatparam batate hai, ki janma karma vilapanam jo hai, yaha wo krishna ko lagate hai, kya ki jab, jo koi visheshan hota hai, koi naam hota hai, toh wo visheshan alag alag jagaon pe laga jaa sakta hai, toh kehte hai ki yeh, krishna ke janma aur kaare ke baare varnam hai, aur usme parikshat ki katha bhi hai, aur samstham cha pandu putrana, samstham matlab, pandu putrone kis tarah se, pandavone apne sansar ko tyag diya, uska varnam hai, abhi wo, pandrave, salave adhyay me aata hai, jab wo bhagwan ke, bhagwan yeh graha tyag karke jaate hai, toh uske baare mein, uske baat mein wo bhairagya mete hai, uska varnam hai, par samstham jo hai, yaha parikshat maharaj ko bhi lag sakta hai, kyunki parikshat maharaj ne bhi, apne sansar tyag diya tha, jab unko shaap mil gaya, toh uske baat mein, unne sansar tyag karke, phir bhagvatam ka shravan diya, toh is tarah se, yeh shlok hai, iske alag alag artha ho sakte hai, par adhikant shub se kya hai, ki yahaan pe, parikshat maharaj ki katha patayi gayi hai, uske pehle parikshat maharaj ke pehle, parikshat maharaj ke pehle, unke purvaj the pandav, unke katha patayi gayi hai, pandav ne kaise, apna sharir tyag diya, rajya tyag diya, phir parikshat maharaj ne kaise rajya kiya, iske dwara kya hone wala hai, krishna kathodayam, toh abhi uday yeh shraddha maharaj ko poorn hai, jab surya sab seedha saamne dikhta hai, toh phir agar asmaan mein suraj din hai, abhi jaise suraj hai, toh surya uday nahi ho raha hai, surya already uday ho chuka hai, toh bilkul swasth roop se uday dikhta hai, par krishna kathodayam, matlab iske dwara krishna katha ka uday ho ga, iske dwara krishna ke baare mein varnam kar sakte hai, toh yahaan pe Prabhupada ji dat parin batate hai ki ek hai krishna katha aur doosri hai krishna ke sambandhin katha, toh yeh kuch log kahne hai ki krishna katha hi suni hai, seedha dasham skand me jaayega bhaagatam ke aur hum sirf krishna katha sunayega, baaki sab bhaagatam toh poorn nahi hai, prabhupada ji kahne hai nahi, bhakto ki katha jo hai, wo abhi krishna katha ki samaan hi hai, toh jo bhi hum katha karte hai, usse kya hona chahiye, krishna katha udayam, jo bhi hum baat karte hai, agar seedha krishna katha kar sakte hai, toh accha hai, agar krishna katha nahi kar pa rahe hai, toh aise baachit hona chahiye, aisa karya hona chahiye, jisse krishna katha ka uday ho, humare jeevan mein hum alag alag karm karte hai, alag alag karya karte hai, shayad har karya bhagwan se sambandhin nahi ho, par aise hi hona chahiye, jisse ki krishna katha udayam, krishna karma uday, jisse kya hoga, krishna karma ya krishna katha ka uday ho sakte hai, wo aur badh sakta hai, usse alage se humare saare alag alag sambandh hote hai, usme bhi kya hota hai, hume dheere dheere krishna ki aur sab ko laana hai, krishna ki aur kyon laana hai, kyunki wahi jeevan ka antim uttesh hai, wahi unke smaran mein hi jeevan ka parmaanand hai, unki bhakti mein hi humari jo prem ki anand ki khoj hai, uski poorti hai, to yeh pehla point hai ki, bhagwatam mein jo bhi bataya gaya hai, wo krishna se sambandhit hai, bhale hi wo pancham skandh mein, jo cosmology hai, bhi brahman ka varan hai, tas pisre skandh mein, bhale hi wo bhautik prakriti ka vishnilesh hai, 28, 26 cheezon mein, jo bhi hai, jo bhi cheeze bhagwatam mein hai, sab ka uddeshe krishna kathodayam, ki krishna se hume unko jodna hai, to aise bataya gaya hai ki, prabhupachi bolte hai ki, jab hum bhagwan ke baarein vichar karte hai, to aise nahi hota hai ki, ek din achalak bhakti ut jata sochta hai ki, bhagwan kaun hai, to bahut kam logon mein hota hai, prabhupachi kehte hai ki, all knowledge comes from krishna, but all knowledge doesn’t begin from krishna, sab gyan jo hai bhagwan se aata hai, par sab gyan bhagwan se shuru nahi hota hai, hum is jagat ko dekhte hai, jagat kaise chal raha hai, log kaise kaam karte hai, kya ho raha hai is duniya mein, uske dwara shayad bhagwan ke baarein sochta hai, to yeh teen is jagat se bhagwan ke aur kaise jaana hai, iska teen drishtiyon se bhagwat mein varna aata hai, dvitiye skandh mein vishwaroop hai, yeh saara vishwa jo hai, usko aise vichar karna hai, usko aise kalpana karna hai, usko chintan karna hai, yeh saara bhagwan ka sharir hai, wo dusre skandh mein vishwaroop ka varna hai, disre skandh mein, jo sankhya ke dwara prakriti ka vibhajan kiya gaya hai, wo bhi kisli uddeshe, ki is sab ke dwara hum samajh sakte hai ki, bhautik jagat mein itni saare cheeze hai, par in sab ke surod jo bhi bhagwan hai, us tarah se bhi, bhautik jagat ko bhagwan se joda gaya hai, aur pancham skandh mein, brahman ka varnan hai, par aur brahman ka varnan ka uddesh yeh nahi hai, ki brahman ka listari troop se varnan hai, kaise brahman ka varnan isliye hai, jiske dwara hum, bhagwan ka chintan kar sake, jo shastra, baagatam mein bataya gaya, jo is brahman ke varnan ko sunega, uske dwara uski bhagwan ke bhakti ban jayega, to abhi, abhi, agar koi gaya tha, yehi brahman ka poorn gyan hai, humko brahman ko usko gyan chahiye nahi, yeh is tarah se hai ki, prabhupad ji jab amerika mein gaye the, to jab amerika mein gaye the, to unki jeevan, amerika mein jo prachar kiya, uska jeevan, uska varnan, unke prabhupad leelam, unke bada cheez, jibhawagrant hai, usko bataya gaya hai, agar bhavishya mein maan liye, kuch bada atom bomb, ya ise kuch sport ho jata hai, saare granton ka naash ho jata hai, sir prabhupad ji ka leelamrut bhaj liye hai, aur aur koi kehata hai ki, us leelamrut ke aadhar par, jo prabhupad ji amerika mein gaye hai, uske aadhar par, mai amerika ka nakashe agar puna banane wala hu, to yeh bada mushkit kari hai, kyunki wo jo kitab hai, wo hai ek jeevan charitra hai, wo hai ek bhavgolik grant nahi hai, usme bhogol ke bhi ullek hai, par uddesh kya hai, ki achi chicago yaha pe hai, toronto yaha pe hai, new york yaha pe, los angeles yaha pe, yeh batana uska uddesh nahi hai, to bhagwatam ka uddesh, brahman ke baare mein varanat karna nahi hai, brahman ke baare mein varanat karke, kaise hum bhagwan ka chintan kar sakte hai, bol raha hai, to yeh, pehle point mein, dusra point mein batara ho mein, yeh kya hai, sab cheezon mein bhagwatam ka uddesh yeh bhagwan ka smaran karana, krishna kathodayam, agar kisi cheez ke dwara, bhagwan ke smaran se mann door jaha raha hai, agar bhagwan ka smaran nahi ho pa raha hai, hum vichlit ho raha hai, to phir, humme usse door raha hai, iska bhagwan se kaisa sambandh hai, abhi jo to shastra ke dwara bhi bodhik sthar pe ya maansik sthar pe hum door jaha sakte hai bhagwan se, humare andar jo hai, mann hai aur buddhi hai, aur yeh dono hume bhagwan se door laya sakte hai, to mann, ichchaon ke dwara door laya sakta hai, buddhi, shankaan ke dwara door laya sakta hai, to abhi koi paachvas karn bhagwatam ka pardar karna hai, yeh brahman ka varanat karna hai, yeh itna vada meru parwat, yeh saare jee se, yeh to humko kuch vigyaan se pata nahi chalti hai, yeh kya hai, mujhe isme vishwas nahi hai, yeh kumbhaj bhi nahi aata hai mujhe, yeh koi aise kehta hai, to agar hum prabhupaji ka tatpare waha pe padhte hai, prabhupaji ka bhaav kya hai, dekho yaha pe yeh graha hai, yaha pe yeh jagah hai, par sab jagah pe log dharma ka anushiran kar raha hai, yeh bhakti kar raha hai, to prabhupaji ko ek baar kuchha gaya tha, ki yeh bhagwatam mein aise varanat aate hai, ki is raja ke itne saare, maharaja yuga sir ke itne saare rakshak te, dwarka mein, to abhi itne saare rakshak ek saath, ek jagah mein, kaise rahe rahe the, dwarka to itni choti si hai, yeh sab kaise rahe rahe the, yeh prabhupaji kahe sakte the, bhagwan ke to kuch bhi sambha hai, yeh bhagwan kuch bhi kar sakte hai, to prabhupaji, ek bhakt ne kucha, ki hum yeh panditon se baat karte hai, yeh buddhiman se baat karte hai, to wo kahte hai, yeh sab kalpana hai, to prabhupaji kahe sakte hai, yeh sab kalpani kadhi hai, to prabhupaji bolte hai, agar tumko pandit logon se baat karna hai, to saare bhagwatam mein, tumko wohi sankhya mein logon se baat karne ki, bhagwatam mein kitni saari cheeze hai, prabhupaji koi bhai kucha gaya tha, ki agar koi sirf kuch cheeze, aapke shikshaon se padna chahata hai, to sabse mahatupurna kya hai aaptar, to prabhupaji ne wo pata hai, jo bhagwatam ke, pehle skandh ke dusre adhyayi ka, nava andastva shlok koti hai, dharmasya apavargasya, narthu artha ayam galpate, narthasya dharmai kantasya, kamo labhaya ispita, kamasya nendriya preeti, labho jeeve tyavata, jeevasya tattvachit gyanasa, nartho yashchheha karmabhi, ki jeevan ka uddesh hai, bhagwan ke baat mein bhakti karna, aur bhagwan ke aur kareem jana, to yeh, abhi yeh pehla point yeh hai ki, jo bhi karte hai maharaj ji, jo bhi hum shastra ka vadya mein karte hai, to ek bodhik star pe, koi shankaya aaja hai yeh, aur shayad, yeh mein isko maan nahi sakta, yeh isko sikar nahi kar sakta, to isin chod ke hum, shayad bhagwan ke smaran se door chale jaayega, aur hume dekhna hai, ki isme mahatupurna kya hai, ki mahatupurna yeh hai, yeh bhagwan ka smaran hai, yeh brahman ka varnan samajhna, yeh mahatupurna nahi hai, shukda kusumam kuth kehate hai, ki yeh jo varnan yeh achint hai, to woh samajhna zone mein hi hai, hume kya hai, bhagwan ka smaran ka nazar bahi hai, usse tarah se maan ke star pe, agar, kuch aise bhagwatam mein bhibhag aate hai, jismein kuch aise varnan aate hai, yeh Mohini murti ki leela ka varnan hai, to usmein Mohini murti ka varnan hai, to America mein, ek lecture dera tha, Charlotte mein, to wahan pe ek bhatin se bhagat kucha, ki yeh jo varnan hai, yeh to ek tarah se ashrin varnan hai, itna explicit varnan hai yeh, ki isse maan vishud gaya, to hum shastra bhagwan ka smaran karte hai, par ismein aisa varnan kyon hai, to, bataya tha ki yaha pe, aise nahi hai ki yeh varnan ashrin hai, yaise, har cheez ka uddhish hota hai, to abhi kaise varnan hai ki, har sahitya hai, uski nirmiti ke liye kuch niyam hota hai, agar, hum, aaj ke English mein, kuch kitab likhi gaye hain, to phir hum, jaise prachin English mein, di, dao, daay, aise shabda istamal garte the, to wo shabda istamal nahi perege, aaj kal ka jo, bhaasha ke patti, uske anusaar hum, vranta likhi gaye hain, to shastra ja hai, woha, ek kavya ke roop mein likhi gaye hain, aur kavya jo likha jata hai, uske liye ek uddhish hota hai, uske liye kuch niyam hota hai, aur uske liye ek niyam hota hai, kavya mein shringaar hona chahiye, shringaar ka jo ras hota hai, uska varnan chahiye, aur shringaar matlab, saundarya ka varnan hona chahiye, jiske dwara, ki bhekti, wo ras ka anubhav kar sakhe, to shringaar jo hai, kisi shastra ko kavya kar kehlana hai, to usme shringaar ka varnan hona chahiye, par abhi kahi bhi, kaise bhi, kuch ashleen varnan daal diya, to wo uchit nahi hai, par abhi hum mohini murti ka varnan dikhate hai, batate hai shastra mein, ki batane ka uddhish kya hai, ki vaastha mein, jo devta gan hai, woha devta aur asur saath mein amrit bandhan karne ka prayaz kar rahe hai, aur agar wo jo asur hai, woha itna mehnet karke wo amrit paaya hai, aur unhone apna jo devta aur asur saath mein amrit le gaye, usko tod diya hai unhone, na kehl usko tod diya hai, par ek doosron se jagda kar rahe hai, taaki wo amrit prapt kare, aur itna mauliyawan amrit hai, agar eka ek, koi anjaan stri aa rahe hai, usko dere hai, aur tum bata bol rahe hai, to ye kaise sambhav hai, to ye kaise sambhav hai, isle sambhav hai, ki wo stri ka jo roop hai, wo aprateen saundarya hai usme, to, the beauty of Mohini Murthi is necessary to make sense of the flow of the story, agar Mohini Murthi ki saundarya karma me varnan na ho, to wo kahani ka jo mod hai, wo samjhega hi nahi, koi koi kaise kaise kar sakta hai isle, to wo samjhane ke liye, wo kahani me wo zor diya hai, to abhi kya hai, Bhagwatam me hazaaro shlok hai, to agar kisi ka man usi shlok pe khatak jaata hai, ye aise varnan kyu hai, thik hai wo varnan hai, par uska swaran tum kyu kar rahe ho, hum kiste saaj nahi swaran kar sakte hai, to kya hai ki hume, agar hum dekhte hai, ki ye varnan hai, ye isse agar mera maan michlit ho raha hai, to phir mai ye varnan bhi al dhaam nahi doonka, no, to ek bhakta pravachan de rahe the, wo kahe the ki, English mein agar koi, Mohini Murthi was devastatingly beautiful, and because we don’t want to be devastated, we will not describe her beautifully, to kya hai, wo bahut hi sundar thi, aur what is devastating, I think toh paravan nahi hota hai, minaashkari saundar nahi kah sakte hai, par aisa saundarya tha, ki usse dekhti pura mohit ho jayega, to hum mohit nahi hona chahate hai, isliye hum saundar ka varnan nahi karege, to kya hai, wo bhagwan ka hi varnan hai, par uske dwara agar hum man vichit ho raha hai, toh usse dhyaan mein de ho, toh isliye, shastra padhte samay bhi, hume dhyaan mein de ho, shastra padhne ka uddesh kya hai, ki bhagwan ka smaran karna hai, krishna kathodayam, iske dwara krishna ki aur kaise meri man ki, meri buddhi ki, meri ruday ki pragati ho rahi hai, ye dekhna hai, abhi ye pehle shastra ke adhyan mein, dusra hai humare jeevan mein, humare jeevan mein, hume alag alag kaare karne padhe hai, abhi humare, humare bhakti, jab mukti ka tattva gyaan pata chal jata hai humko, toh hum bhakti mein aage badhna chahate hai, aur, bhakti mein aage badhne ke jaate hai, hum mandir mein aate hai, satsang karte hai, seva karte hai, hum pooja karte hai, sadhna, jap karte hai, ye sab mahato purna hai, par iske saath saath, hume alag alag kaare bhi karne padhe hai, humare parivarik zimmedaariya hoti hai, humare naukri hoti hai, humare samajik parasakti mein kuch, humare zimmedaariya hoti hai, toh abhi, ye bhakta ki ye dakshata hai, ki ye sab kare, par is tarah se kare, ki krishna tapo de hum, ki karte, iske dwara, krishna bhakti ke liye, humari parasakti ankoor ho jaye, toh abhi, kayi baar, log puchte hai, ki agar hum bhakti kar rahe hai, kya hume humare saare, jo material ambitions hai, bhautik, jo mahatwak angsha hai, kya hume pura chhod dena hai usko, agar saare mahatwak angsha hume chhod dena hai, toh phir bhautik jeevan mein hum, aage kaise badege, aur bhautik jeevan mein rehne ka matlab bhi kya hai, toh abhi kya hai, ek hai mahatwak angsha, aur doosra hai log, in doro mein farak hai, aur farak kya hai, ki jo, it’s a sense of proportion and perspective, ki hum kis maatra mein kya cheez kar rahe hai, hum sab jo the, ek samay hum, humare maa ke garb mein, jab pehle conception hua, ek chhota se cell ke roop mein the hum, par abhi hum bade vikti ban gaye hai, croro cells hai humare sharir mein, yeh kaise ho gaye hai, yeh vriddhi se hua hai, toh vriddhi jo hai, yeh ek prakriti ke swabhaavik lakshan hi hai, par cancer jo hai, wo bhi vriddhi hi hai, toh swabhaav, swabhaik roop se sharir badta hai, waha ek vriddhi hai, par cancer jo hai, wo bhi vriddhi hi hai, par cancer aise vriddhi hai, ki wo baaki sharir ka naash kar di, toh cancer is disproportionate and destructive growth, cancer mein, ek ang jo hai sharir ka, wo itna badne lagta hai, ki baaki sharir ka naash ho lagta hai, toh ussi tarah se, humare jeevan mein, humko vriddhi karni hai, par alag alag pehloo hai humare jeevan mein, sab mein hume vriddhi karni hai, koi ek cheez mein, hum itna lag jaate hai, ki baaki doosra cheezon ko hum dhyaan nahi dete hai, toh phir, woha, woha kaafi vinaashkaari hota hai, toh koi, kaam mein lag jaata hai, toh jaise alcoholism hota hai, alcoholism matlab, log sharab bhi ban jaate hai, toh waise hi, ek hota hai, usko kahte hai, isko kahte hai, the prestigious addiction, chadha mein toh log sharab bhi ban jaata hai, toh usko log, kya munte hai, ye toh kya sharab bhi ban jaata hai, uska log apmaan karte hai, par ek prestigious addiction hai, woh kya hai, workaholism, workaholism, log kaam ke peche itna paagal ho jaate hai, koi kahita hai, main 12 gante, 14 gante, 16 gante kaam karte hoon, toh hum sabarpit ho apne kaam ke peche, agar kabhi kabhi zaroorat padegi, toh project hota hai, kaam karna hota hai, par kya hai, ki hamara kaam, ye hamara jeevan nahi hai, toh agar ek cheez ke peche itna koi lag jaata hai, ki ki apne paket saare jeevan ki auro dhyaan hi nahi dete hai, toh wo ek cheez uske saare jeevan ko consume kar jaata hai, kha jaata hai, aur aise log vaastu mein sukhi nahi rehte hai, unka paribhaar kabhi thud jaata hai, unka sehat khara ho jaata hai, mano sharu maana ista aisa nahi banaya hai, ki aap 15 gante, 16 gante kaam karein, toh baashak deshon mein, jo gender equality hoti hai, purush aur stri, sab har dhristi samaan hone chahiye, uska bohot zor dete hai, toh main ek lecture jata tha American University mein, toh wahan pe bol rahe the, ki kabhi kabhi aisa hota hai, ki hum ek vishay pe pravachan dete hai, par logon ke maan mein kuch chal raha hota hai, unka sawal, wo vishay se sambandh nahi hota hai, raha the ki, ek toh ek ladki sawal puchh rahe the ki, ki aaj kal bhi samaj mein bohot discrimination hai, gender discrimination hai, ki agar aap dekho, saare top companies hai, aur top companies ki top officers hote hain, wo adhikaansh upse purushi hote hain, striya nahi hoti hain, toh main bata tha, haan yeh sahi hai, toh ki striya purush jo jaata buddhi maan hoti hai, matlab kya, hai ki, jo striya hoti hai, wo kabhi ek cheez ko, apne profession ko, saara jeevan nahi bana deti, agar us tarah pe kisi ko jaana hai, toh wo log compulsive, obsessive hote hain, aur wo keval, usi ek cheez ke peche pagal hote hain, aur toh parivaar ko dhyaan nahi dete, par jo, jo striyon ki buddhi hai, wo is tarah se, ki thoda balance rakhte hai, mujhe parivaar bhi dekhna hai, bache hai, ghar hai, kariyar bhi karna hai, toh karna hai, toh kya hai, yeh proportion jo hai, woha chala jaata hai, jo proportion, matlab sahih matra mein jo rakhna hai, woha, kahi baad hum rakh nahi baate hai, jab Narad Muni, Yudhishthir Maharaj se milne aate hai, Raj Surya ke pehle, woha unse kehte hai, ki, jab hum jeevan mein jee rahe hai, toh humare jeevan ke teen pehloo hai, dharma, artha, aur kaam, moksha baad mein aata hai, par dharma, artha, aur kaam, aur yaha pe kaam matlab, keval Indra Dupati nahi hai, usko keh sakte hai, ki kaam matlab, humare parivaar, aur parivaar ke zimmedaari hai, un sab ko dekhna hai, toh wo kehte hai, aap dharma ke peche itna mat jaao, ki artha, aur kaam ko tyaab do, artha ke peche itna mat jaao, ki aap dharma, aur kaam ko tyaab do, aur kaam ke peche itna mat jaao, ki dharma, aur artha ko tyaab do, yeh teeno ko aap, ek samajh nahi rakhoon ka, yeh teeno ko, saath mein sambhaal ke chanoon, toh, abhi yeh hum bhakti karte hai, toh bhakti mein kya hai, ek tarah se yeh vibhaajin hai, dharma, artha, kaam, dharma, artha, kaam, usko kaisa kehte hai, dharma matlab mandir, artha matlab ghar, dharma matlab mandir, artha matlab humare office jo hai, aur jo kaam jo hai, wo hai humare ghar, toh bhakti jo hai, vaastav mein, dharma, artha, kaam nahi hai, bhakti in teeno se paren hai, aur bhakti ka jao bhaav hai, wo teeno mein hum laa sakte hai, jo hum dharma, mandir mein aanke karte hai, jo hum artha ki utpatti karte hai, wo bhi hum seva bhaav se karte hai, svakarmanatma bhirja, siddhi niti manava, bhagwan kehte hai, ki aap karm kar rahe ho, par wo ek pooja ke bhaav mein aankar, aur usse tarah se, har ek kaari hum jo karte hai, wo bhakti ke bhaav se karte hai, toh isme samanvay rakhna hai, matlab kya, mahatwak aanksha, mein ek misaal ki jata hai, ki mahatwak aanksha, kya bhakt ko chhodni chahiye, aise nahi ki mahatwak aanksha chhodni hai, par mahatwak aanksha, there is a difference between ambition and obsession, mahatwak aanksha hai, aur uske peethe pagalpan hai, jo vekti pagal ho jata hai, woha vekti, baaki sab cheezon ko bhool jata hai, toh waise uchit nahi hai, toh sabka ek balance rakhna hai, aur balance rakhne ke liye, kasantulan rakhne ke liye kya hai, humein uddeej dhyan mein rakhna hai, hamara bhagwan se sambandh hai, humari bhagwan ki jo bhakti hai, wo alag alag pehloon se chalti hai, alag alag dishaon se chalti hai, aur har disha mein humein dhir dhir aage badhna hai, kabhi kabhi mandir mein, janmashtami hoga, koi bada utsa hoga, toh mandir mein vyaad samay daalenge, kabhi agar hum ghar mein, kuch badi zammedaari aa gayi hai, toh waha pe vyaad samay daalenge, kabhi office mein, bohot bada project hai, koi deadline hai, toh waha pe vyaad samay daalenge, toh kya hai, ki hum teeno mein, ab ek dusre se, usko balance kar se liye, jaise zarurat hai uske anusaar, toh ismein balance mein, kaise hum pata jata hai, ki humein santulit hai ya nahi hai, santulan ka matlab kya hai, ki, agar mand lijiye, hum koi boja utha rahe hain, toh koi, agar, koi aise, jaise Ramayana pata hai, koi shravan tha, waha, apne mata pita ko dhukle jaata hai, toh mand lijiye, koi wajan kaata hai, jaap justice bhi hota hai, ikhaate ke wajan kaata hota hai, toh jab, ek, agar hum do bag utha rahe hain, aur agar, ek side mein, bahot wajan aagaya hai, toh kya hota hai, waha pe dardwan jata hai, aur phir, tabhi hum kya karein, thoda sa, wo bag idhar daal dege, ya usmein se thoda saamaan idhar daal dege, toh, jab hum, santulan kho bedte hai, toh kya hota hai, jaise, sharir mein, dard hone lagta hai, jab santulan nahi rehta hai, toh waise hi, agar sharir mein, boja utha rahe hain, toh maansik roop mein, boja utha rahe hote hain, toh, agar, agar, humara santulan nahi rehta hai, toh, maansik sar pe dard hone lagta hai, wahi bakti, jo hota hai, wo, irritable ban jata hai, chhoti chhoti, bachi bachi se chezo pe, bahot krodh kar lagta hai, aur, jo hai, kabhi hatas ho jata hai, kabhi krodh ho jata hai, aur, jo swabhavik roop se, jo kare kar raha hai, wo, karein nahi kar bata hai, toh, agar, humare, humare man ka, hum nirikshan karte hai, aur, hum dekhte hai ki, hum, chhoti chhoti se vichrit ho raha hai, hatas ho raha hai, toh, agar, wo santulan jaa raha hai, abhi, yeh sab apne aap hoga, kabhi kuch boor jeet ho raha hai, toh, phal dukhe ho jaye, par, wo kaafi samay tak, waise hi reha raha hai, toh, matlab kya hai, humara santulan jaa raha hai, toh, agar, abhi, aise nahi ki, sab, humenshya, hum sukhi rahe hai, waasta mein, sukhi rahna, zyada mushkil nahi hai, par, hum chahate hai, ki, hum doosron se sukhi rahe hai, doosron se zyada sukhi rahe hai, aur, wo naamumkin hai, kyon, kyon naamumkin hai, kyon ki, hum kalpana karte hai, ki, doosron se zyada sukhi hai, toh, mein Canada mein tha, aur, maa bhe ek bhakta hai, wo psychotherapy kar rahe hai, toh, wo batara raha hai, ki, kayi saalon tak, wo, individual psychotherapy kar rahe hai, logon ko, ek ek saath, milke, kaun kaun, par, abhi humne, group psychotherapy, chalu kiya hai, toh, group psychotherapy, ka matlab, kya hai, ki, kayi log, saath pe, batte hai, apne, apne saare jeevan ke samajhsya hai, apne ruda ko kolte hai, toh, hum bola tha, ki, ki, apne saare jeevan ke samajhsya hai, wo, ek aadmi ke, saamne bolna bhi, ek bhakti ke saamne bolna bhi, kyon bolta hai, toh, das laadmi ke saamne, logon ke saamne, ki, isse kya, isse anupur fayda kya hota hai, ki, jab, saab log, apne jo samajhsya hai, batate hai, toh, kya hota hai, saab logon pata chalta hai, sabki badi-badi samajhsya hai, so, few things, make us, as unhappy, as the belief, that everyone else is happy, ki, bahot, ek, bahot zyadi, humne dukh kyun aata hai, humko dukh lagta hai, kyon ki, humko lagta hai, baaki saamne, par, vasta mein, agar log apne, apne ruday kholte hai, sabki jeevan mein dukh hai, toh, utaaya the ki, ek baar, unhone aise, bahoti, sab, sab logon apne ruday kholke, sab kuch bataya tha, toh unhone, ant mein, exercise kiya, thought exercise, mann pe pichar karo aap aise, ki, aapki saare jeevan ke samajhsya hai, agar aap sab, bahar nikalke, table ke saamne, table pe rak de, toh, unhone se pucha, unhone, kya aapme se koi bhi, apni samajhya, kisi aur ke samajhya se, exchange karna jayega, toh, kisi ne, haath upar nahi ki, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, haath, I am his father, and if that boy or girl starts doing something wrong, then we, personally, say that this is my loss, this is my shortcoming. This means that we become insecure because of that. So what happens because of that? We try to control it more, and it has more rights.
And things get worse. But if we understand that my main identity, whether I am a mother, father, husband or wife, my main identity is that I am a servant of God. And God is always in my heart.
God never abandons me. And with God, as a servant of God, I have different roles. I am a mother, I am a father, I am a brother, I am a sister, I am a software engineer, I am a doctor, whatever it is.
So if we have this stability that I am a servant of God, then whatever our roles are, our identity and our roles, if our roles become our identity, then if there is a problem in that role, then we feel that our life is ruined. If a student thinks that my identity is that I am a topper. I come first.
And I won’t be able to come first in any exam. Then he says, my identity is gone. And sometimes students get so depressed because of small things.
They get so depressed. A devotee told me that he was doing counselling. Especially in today’s time, young people are very busy.
So people become a devotee, but their mind doesn’t get disturbed. So when devotees write messages to each other, they write, please accept my humble obeisances. Please accept my humble obeisances.
So this devotee told me that a student sent me a message, please accept my final obeisances. Please accept my final obeisances. Final obeisances means, he was saying that he was going to commit suicide.
So, the instability of the mind can have different reasons. But if there is a student, who thinks that he has to get good marks, to get good marks is the purpose of my life, this is my identity. And if I fail, then my life is over.
Failing is a bad thing, but it doesn’t mean that my life is over. Failure is a bump on the road of life. It is not the end of the road of life.
If we lose, what does it mean? It means that there is a hole in the path of life, and we are shocked. It is not that the path of life is over. So, if we have a role, I am a student, I am an engineer, I am a mother, whatever it is, it is a role.
If we identify ourselves with that role, then what happens? If there is a problem in that role, then you feel that your life is over. But we understand that there is a role in my life, and my identity is that I am a servant of God. Then stability comes in our life.
That is why I said, that whatever is our role, we should connect it with our identity, with Krishna. And when that happens, that I am serving God, I am doing it in the form of service. When we keep this feeling, then even if there is a problem, then we are not so attached to that problem.
We can move forward with stability. And the third point is that, I will take the last point in summary. Actually, this can be a complete discourse on its own.
When we are attached to others, then even in that we should have a bit of Krishna. That we should connect everything with Krishna. That all the relationships, when we are attached to others, then we should connect it with Krishna.
Connecting with Krishna means, we should connect in such a way that the person connects with Krishna. Not that he goes away from Krishna. If we talk to someone, when I first, about 20-22 years ago, when I became a devotee, actually I have not become a devotee yet, but I got acquainted with devotion.
So then I used to work in a company. And I used to go to the company by bus. So it was a 1-1.25 hour drive.
So I had a friend from college, he also joined in the same company. So then the company I used to take the bus to, I used to go there two stops later. And when I used to go by bus, I used to read Bhagavad Gita, or I used to chant, or I used to listen to some lectures.
And I never used to talk to anyone. And then this friend made a big mistake. He asked, what are you doing? And as soon as he asked that question, then the whole 6-session course of Bhagavad Gita, I combined all those 6-sessions in one hour and told him everything.
And then I was praising myself. I told him the whole philosophy in one hour. And then his eyes were rolling.
What is going on here? And then after that, whenever he used to take the bus, what did he do? He used to see first, there are two doors of the bus. He used to see once, where am I sitting? And then he used to climb the other door. So, sometimes what happens is, we get very excited.
We think that Krishna Bhakti is very good. But what do we do to make others Krishna Bhakti? We give them the whole overdose. Now, to make ourselves Krishna Bhakti, we met different devotees, we got different experiences, we thought about it, and we did different projects.
After that, we have slowly accepted it. But we think that I will answer one question, and everything should be done. And then sometimes we put a lot of pressure.
And what happens if we put pressure? People don’t come close to it. People go away from it. So, what do we have to do? When we make donations to people, we make them suitable for Krishna Bhakti.
And sometimes we can make them suitable by telling them about the Tattva Gyan. Sometimes we can make them suitable by directly making a good donation on a human level. I will tell you about this 2-3 times.
Once, Prabhupada ji was in America. And there, the devotees used to live in a condo. In a condo, there was an apartment on one side and another apartment on the other side.
So, there, in the other apartment, a Buddhist woman used to live. And here, the devotees used to live and do Kirtan. So, that woman complained a lot to the devotees.
That they make a lot of noise. They are like this. And most of the devotees used to be hippies.
They had become new devotees. But still, they had some hippie tendencies. So, what happened then? They were complaining a lot about it.
And what do devotees do now? Sometimes it happens that if someone says anything against Bhakti, then that person calls that person an Asura. He calls that person an Asura. So, when Prabhupada ji came to that temple, he said that this woman is an Asura.
She is a demon. So, Prabhupada ji heard it. And then what did he do? Then, Prabhupada ji used to go for a morning walk in the morning.
So, he went for a morning walk with the devotees. He told them. So, when he came back, he did not go to the side of the temple, he went to the other side.
And then he knocked on the door. Then Prabhupada ji started talking to him. And what he was talking, it was a typical old people talk.
The old people used to say, where are you from? Where are your children? What are they doing? How is your health? And Prabhupada ji talked for about 15-20 minutes. And the devotees felt that now Prabhupada ji will say that you should do Japa, you should do this. What did Bhakti say? Prabhupada ji did not say anything.
And then, when Prabhupada ji left, there was a big question on the faces of all the devotees. So, Prabhupada ji said that old people sometimes get lonely. That is why they become irritable.
The old people sometimes get lonely. And because of loneliness, they become irritable. So, Prabhupada ji, after understanding the human psychology, started addressing them.
Prabhupada ji did not say anything that you have complained to my disciples, don’t do this, don’t do that. He did not say anything. And after this, Prabhupada ji left.
And later, the woman, Prabhupada ji said to the disciples, that your Swami looks so nice. Such a nice person. And then the complaints that Prabhupada ji had, got over.
So, what did Prabhupada ji do? Prabhupada ji preached to her without preaching to her. Prabhupada ji brought her closer to Krishna, without saying a single word about Krishna. What did he do? He connected her to Krishna on a human level, so that she felt that the devotees are nice.
And that was enough for her at that time. Maybe it was not possible for her to accept complete devotion. So, what do we do sometimes? When we preach devotion, we do not connect to people on a human level.
We try to make the relationship completely spiritual, otherwise we call it Maya. It is not like that. On a human level, when Prabhupada ji used to come to America for a morning walk, when he greeted people in America, he did not say Hare Krishna, he used to say Good Morning.
What would people think of Hare Krishna there? He used to say Good Morning. So, when we preach to people, we may not be able to say Krishna Katha everywhere, but Krishna Katho Dayom, we can make their mentality so that they feel that this person is a good person, nice person, I mean, he met a good person. Later, when the situation gets better, then they will be more inclined to listen to Krishna Katha.
And there is an important point here. Many people are such that, especially in India, most of the people are associated with some Panth, associated with some Guru, read some scriptures. So, now, when they have some religious beliefs, some religious beliefs, and sometimes the devotees say that this is wrong, this is illusory, this is like this, that is like that, and then what happens is their feelings get stronger and then they go away from devotion.
So, our aim would be to tell them the truth, but is it our eligibility to tell the truth, is it their receptivity, is it their eligibility to listen to the truth. Even if their perception is wrong, but it does not mean that we have to tell them wrong. Now, suppose, how is it, that if someone is very cold, and a person, he has a shawl or a blanket, and it is very thin, it is torn, but he does not feel any relief from it.
And if we tell him, this blanket is so torn, it is so old, it is so useless, leave it, throw it away. And then, if we start pulling it, we tell him, I will give you a better blanket, but you throw it away. But, if that blanket, the one we are going to give, is not visible, we have not given it to him, then for him, that shawl, that blanket, is the only way to get relief from the cold.
And if we take it away from him, then he will play with his life, he will not leave it. And we will have to consider it as his enemy. So, if it happens at the physical level, then we can understand it easily.
But, when it happens at the emotional level, that in this world, a lot of things have disturbed our mind. And, if someone is associated with an organisation, if someone is doing some kirtan, if someone is doing some japa, if someone is doing something spiritual, and he is also doing something spiritual, then what happens is, through him, maybe he has experienced some truth. If the whole life is filled with truth, then through him, he has experienced some truth.
And, through that, that person gets some peace. Even though, that peace, doesn’t have much meaning. But, when his mind was getting disturbed, he got some relief.
So, for him, that is like a blanket. It is like a torn blanket. Why not a torn blanket? But, that is a blanket for him.
So, now, if we say, this is foolishness. What are you doing? You are talking nonsense. If we say like this, we are snatching that blanket from him.
We are snatching that blanket. So, now what happens is, he starts considering us as his enemy. He starts considering us as his enemy.
And then, he will neither leave that blanket, nor will he listen to us. So, what we have to do is, we have to tell him what is right, Okay, you have this blanket. You take this blanket.
This is a good blanket. And, if he gets that blanket, if he wears it, he feels very good. He gets more relief from that blanket.
And then, automatically, he will leave that old blanket. So, there was a devotee in Canada. He told me that he had organised a Kirtan Kala Karam in his house.
So, he had called his neighbours. So, later, his neighbours were some gurus who consider themselves as God. They were his devotees.
So, they call him Semi-God. What does Semi-God mean? Semi-God. I am God.
So, we organised his Kirtan. So, this devotee was thinking, should I go to his Kirtan? So, I said, we don’t want to do Kirtan, we want to do God’s Kirtan. But he said, we had called his neighbours.
So, we should go to his Kirtan. So, we went there and started Kirtan. Later, his son used to sing very well.
He also saw that. He used to sing very well. So, I asked him to sing.
He said, okay, he will sing, but only Krishna’s Kirtan. I said, okay, do Krishna’s Kirtan. And then, he started doing Krishna’s Kirtan.
He sang so well. Then he used to sing. So, first 5-10 minutes, he did Kirtan about that Guru.
Rest, Krishna’s Kirtan lasted for 2 hours. So, Indians are more interested in worship than the object of worship. Indians are interested in doing Kirtan and worship.
We don’t even know whom we are doing Kirtan and whom we are worshipping. So, many times, people come to the temple, join hands, pray very carefully and leave. Later, they ask me, whose idol is here? So, what is it? The feeling of devotion is in their heart.
And, for them, who they are worshipping, is not that important. If there is a Hindu among Indians, no Hindu will say that Krishna is not God. But, if we say, Krishna is God, this is not God, this is not God, why is he not God? So, what happens with that? We can explain to them that he is God.
But, at that time, when he is emotionally attached, when he does Kirtan, what happens? Now, in a way, a person can feel Satva from many things. So, when he feels Satva, he feels, I am getting something good from this. And, when someone does Kirtan, he says, I have experienced something.
So, yes, he has experienced. He will have a better experience But, what is it? We have to build on people’s present experience. Not, deny and destroy their present experience.
Now, the experience of people, on the basis of that, we have to move ahead. If, their experience, we reject it, this is all Maya. Then, they will not be able to accept it.
They will go away. They, what will happen? They will go away from Bhakti. So, that is why, sometimes it happens that, we cannot talk about Krishna.
But, create an environment, so that, they become more inclined towards Krishna. I was in America. There was a family.
I was doing Prasad at their house. They told me that, their child, he was very smart in robotics. He makes robots.
I told this story last time, did you come here? So, he was very good at making robots. So, what is it? When he makes robots, nowadays, people order a lot of things from Amazon, so, Amazon employs a lot of people. But, most of the people, who do packing, are robots.
So, Amazon, is doing the most funding for robotics. Because, for them, they have to do the packing, they have to pick it up from here, they have to take it there. So, if they do robots, they will do it more efficiently.
So, this Bhakta, he was 10-11 years old, but he was going to go to the national level robotics competition in America. He won at the district level, he won at the state level, he was going to go to the national level. Then, his parents told him that, he is very interested in robotics, but he is not interested in doing bhakti.
So, what should we do? So, he was saying that, he asked a devotee, so, he was saying that, actually, what is this robotics? This is Jadvidya, this is Tamoguni, all the machines are Tamoguni. And then, he told some story from Mahabharat, what is this? This is the knowledge of all the ignorant people. This is the knowledge of all the ignorant people.
So, he is so interested in this, how can we make him interested in bhakti? Then, I was talking to him, he was a very intelligent boy. He asked me, how do you make robots? Then, he told me, what all parts he brings, how he assembles. Then, I asked him, when you make robots in robotics competition, which robot have you made? Where do you get the idea from? He said, mostly, we make robots whose motor functions are very good, they can easily get up, because we are making it for Amazon.
Because Amazon funds competitions like this. Then, I asked him, do you want a new idea? Do you want a new idea? He said, yes. Then, I said, you can make such robots, what is it? Then, he said, one is Robo Krishna, and the other is Arjun.
I said, no. Then, I left. Then, I came back after 5 minutes.
I said, actually, the idea is very good. No one is going to make such a robot. So, my robot will be very unique.
It will be very different from others. Then, later, when I called his father, he said, now, he is reading Bhagavad Gita very carefully. Sometimes, he is making his robot read Bhagavad Gita.
So, the thing is, if he is interested in robots, we have to build on people’s existing experience, not deny or demean their existing experience. If he is interested in robotics, how can we bring God into it? How can we connect it with God? So, it can be about Tantra Gyan, it can be about Adharmic Path, it can be about anything. The people who are here, how can we move them forward? The one who has, the blanket they have, we have to give them a better blanket than that.
Before that, there is no need to snatch their blanket. If we snatch their blanket, then what happens? They consider us as their enemies. We are not their enemies, we are their followers.
But, we do things like their enemies. So, sometimes, the ones who do Bhakt Prachar, sometimes, they feel proud that I made so many people as my devotees, so many people came to Krishna because of me. So, I was addressing preachers in Australia, I said, sometimes, we count like this, that I made so many people as my devotees, so many people came to Krishna because of me.
But, we never count that how many people did not come to Krishna because of me. The fanatical behaviour that I must have done, I must have said it loudly, because of that, people went away from Krishna. And, this can definitely happen.
So, that student, my friend, I met him in Chicago. I gave him a one-hour six-session course. So, we were talking.
He was in a big company in America. His sister became a devotee. So, I met his sister.
She said, do you know that boy? I said, yes, I know him. So, I talked to her. We were laughing.
I said, I still remember. When he came to meet me, I was a little scared. I was going to give him a full dose.
Then, he said, you have changed. What has changed? You have become a little more human. You have become a little more human.
So, sometimes, when we become a devotee, we forget our humanity. It is not like that. So, our spirituality is meant to increase, expand our humanity, not decrease our humanity.
So, if we, on a human level, the feelings, we cannot do it with some people on the level of a devotee. I mean, they are not interested in devotion. So, on a human level, what will happen? At least, they will become incapable of devotion.
They will become incapable. Sometimes, we think, I will make him a devotee. This is actually a delusion.
We do not make anyone a devotee. Actually, we are made a devotee by God. God is in their heart.
God is in their heart. And when we say, God should understand them as God. So, we have to see that it is God’s plan for everyone.
And in God’s plan, I am a supporter. So, if I give this person a suitable picture of devotion, make him suitable for devotion, then God is in his heart and at the right time, God will bring this person towards devotion. When we have this feeling, Krishna Katho Dayam, that I will make him a devotee of Krishna Katha, then we will see that in our family, in our society, in our relationships, in our office, in our social circles, what will happen? The conflict or tension will reduce to a great extent.
There will be some tension because we are doing devotion and some people want to do bhakti. So, there will be some struggle. But what is it? No, there will be some tension.
Struggle is not necessary. But what is it? If we do not put pressure on it, then if we build a relationship on a human level, then many conflicts can reduce. We have to see that I want to do bhakti and make others suitable for bhakti.
If they become a devotee, then it is good. If they do not become a devotee, and some people are resistant, then it is good. But still, they are not taking part in my bhakti.
If we give them their place, then we will also give them our place. You do this, I will not force you, and you also do not force me. So, in that way also, if we just see that I am this person’s God.
He is also a soul. He is also going towards God. He also has a purpose of going towards God.
So, I, this bhakti is here. How can I tell him to move forward for a moment? So, it is not that we have to hold that person’s hand and drag him all the way. One step ahead.
So, we will definitely see that not only will people become suitable for bhakti, but our… Sometimes, we feel that due to bhakti, tension increases, problems increase, some tension comes in the mind, all that will reduce. And we can do bhakti in a better way by being strict. So, in conclusion, in today’s discussion, there are three main points.
How do we… Whenever we talk about Krishna, we have to take everything towards Krishna. We have to at least bring up Krishna’s relationship. We also study Shastras.
There are many stories in Shastras. There are stories in many stories also. So, sometimes we can get lost in it.
So, what is there in it? We have to see how everything is related to Krishna. And if we read anything in Shastras that does not show Krishna’s relationship, then we get doubts on the physical level, desires on the mental level, desires arise. So, what is there? Okay, this is not suitable for my bhakti also.
I will keep this aside and I will talk about bhakti further. There are some things in Shastras, description of the universe, description of some extraordinary numbers. Okay, keep that aside.
And what is important? That God… Take God as an example. Okay, like the description of Mohini Murthy, that is not ashram. That is described to explain the core of the story.
But if I am getting the actual thoughts from that, then I will not pay attention to it. So, even while reading Shastras, we can get lost. So, that is why we have to focus on Krishna’s story, Krishna’s relationship while reading Shastras.
And then in our life, when we do work, if we cannot do Krishna’s work, then also we have to make that work compatible with Krishna. What does it mean? That in our life, dharma is meaningful work. We have a temple, we have a house, we have a doctor.
So, we have to balance all these things. Bhakti is not that it goes only to the temple. Bhakti is an emotion.
And it can come in everything. So, it can always be important. Because intelligence is a natural characteristic of life.
But what happens in cancer? One thing increases so much that it destroys other things. Similarly, some important people become so important that they become workaholics. Their health, their family, all their karma comes into their life.
And then they themselves become lonely, sad. That is why we have to keep a balance. And keeping a balance means that the thing which is important should give importance to that thing.
Sometimes one thing has to be done more, sometimes another thing has to be done more. The purpose of our life is like that. And when has the balance gone? We can understand when our mind becomes very high.
For example, if we are lifting a lot of weight on one side, then it starts hurting the body on the other side. Similarly, when the balance goes, the mind starts getting very high. So, we have to keep the mind calm and happy as much as possible.
Sometimes we are not happy because we think that others are happier than us. But everyone in this world is sad. We have to live according to our life.
And to keep a balance, Yudhishthira Maharaj says that Dharma, Artha and Kama should be in harmony with everyone. Don’t increase one thing so much that it destroys other things. And it is said that for this, in our Artha and Kama, we play different roles.
If that role becomes our identity, then there will be problems in that role. If my student becomes my identity, if I fail, then the person will start committing suicide. Because he has made that role his identity.
But Bhakti tells us that our identity is that I am like God. And I can be a student, I can be a mother, I can be a sister, I can be a father, whatever it is, I can do all that. And I can do as much as I can with responsibility.
I will do that. And lastly, when we play Adhan with others, then we have to see that everyone may not know Krishna Katha. So let it be Krishna Katha.
If we are not able to connect spiritually, then we can connect on a human level. Like Prabhupadaji, without talking about Krishna, brought him closer to Krishna. So what we have to do is that we have to see that in God’s plan, I am a companion.
I cannot make anyone Bhakti, but I can make him a follower of Bhakti. So people’s previous experience, faith, attraction, we have to move that forward. We have to build Bhakti on that.
We don’t have to destroy it. We have to destroy it and move it forward. So whoever attracts people, whoever does something, whether it is a wrong religious path, whether it is powerful, in a way, it is their shawl, their blanket.
Whoever is torn, thin, old, still it is giving them a little peace. It is giving them a little experience of truth and peace. If we take it away from them and tell them that all this is wrong, all this is attachment, then they will consider us as enemies and go away from us.
But wherever they are, in their situation, we give them a thick blanket, a good blanket. We make them wear it. We make them experience it.
This is very good. They will leave their first blanket on their own. So many times, people are interested in Kirtan, Pooja and Darshan.
They don’t pay much attention to who is doing Kirtan, who is doing Pooja. When we say what they are doing is wrong, they get distracted. So, whatever we are doing, if we bring Bhakti in it, then slowly they will become comfortable with Bhakti.
And when we connect with people in a humanistic way, even if they don’t become Bhaktas, even if they don’t look comfortable with Bhaktas, but still, this tension between us and them will reduce. And when we give them their place, they will give us our place. And then we can do our Bhakti well.
Thank you very much. Hare Krishna. Question from the audience.
So, is it not necessary to identify yourself with someone in order to do Bhakti well? Yes, it is necessary. How is it? In Bhagavad Gita, Lord Arjuna is told that you are not the body, you are the soul. You are the soul on the body.
But after that, in the next shloka, Lord Arjuna is told that matra sparshastu kaunteya shito shudhukadukadah adhumapayantya sthamsthikshasva bhārata So, kaunteya bhārata is a name related to the body. Kunti’s son was born in Bharata. So, right now, Lord Arjuna is told that you are not the body, you are the soul.
And after that, immediately, on the level of the body, he is addressing them. So, it is not like that. We can say that there is a functional identity and a fundamental identity.
Functional identity means we can call it behavioural and paramartic. So, on the behavioural level, we have an identity and on the paramartic level, we have an identity. So, what is it? On the paramartic level, we should keep the identity in our mind.
But on the behavioural level, we don’t know our behavioural identity. If someone asks us, what is your name? I am a spirit soul. Your name is I am a soul.
So, on the behavioural level, it is not useful. Why not? So, what do we have to see? On the behavioural level, we have to work on it. So, identifying with it is a kind of responsibility.
There is one thing in this. There is taking responsibility and becoming attached. Taking responsibility is important but becoming attached is not good.
Now, what does taking responsibility mean? Suppose, there is a doctor who is treating a patient. So, in reality, the doctor should have for the patient. He should be worried if the patient is in pain or not.
He should have some feeling about it. But, sometimes, if a doctor is treating many people, especially an oncologist who is treating cancer. There is a doctor who is a very good oncologist.
He lives near Seattle in Portland. He is telling that he is preparing a treatment by doing cutting-edge research. He is doing a lot to save people.
He is finding a cure for I was talking to him. There is one thing. He is very concerned about his patients.
What is concern? It is not worry. When a patient is worried, what is concern? It is care. He cares.
But, if a patient is not well, or if a patient dies, he says that it is important that I don’t let it get to me. If I get so upset because of him, then I will not want to treat him. That is why, we need to have a balance.
We want to be concerned. When we are concerned, we take responsibility. But, if we are attached, then that thing holds our mind so tight that we are not able to think about anything else.
This did not happen, this did not happen, this did not happen. We are completely disconnected from that. So, we whatever we are doing, we have to give it adequate attention.
But, we cannot let anything get monopoly on our attention. We cannot our consciousness. So, what is attachment? Like Dhritarashtra was attached to Duryodhana.
What does it mean? He was thinking only about Duryodhana’s feelings. He was not thinking about other people’s feelings. In front of him, Pandavas considered him like their father.
For Pandavas, he was like their son. But, he was not able to feel what was happening inside him. Draupadi was being insulted so much.
Draupadi is like his daughter. She is his daughter-in-law. is a daughter-in-law, but he is being abused, he was not able to experience it.
So what happens is, when we become attached, as I told you last time, there is insensitive and desensitised. When we become attached, we get so attached to one thing, that we become insensitive to everything else. No, we become desensitised.
We become insensitive. We are not able to feel anything. So what we have to do is, we have to care for her.
And for that, we have to recognise her from a behavioural point of view. If someone performs a good kirtan, then he will have to take special care of his throat, what he eats, he will have to be very careful. That is necessary.
But if he recognises her with that, and a person performs a very good kirtan, but let’s assume that his speech is not sweet, that his speech is not sweet, I will not let him hear. No, it is not like that. So our role is necessary for us to recognise her to some extent.
But it is not good to recognise her completely. And for this, especially in today’s society, we have to take different roles. That is why we cannot fully recognise her with one role.
But if we can recognise her, then we have to consciously pull ourselves back. This is my role. This is my service.
But I have a bigger relationship with Krishna. This is my role, this is my service. But my relationship with God is greater than this.
Okay? Thank you. Does anyone have a question? Yes. Yes, very good.
How is it? If we are associated with an organisation, then there are some standards of the organisation. So if someone is not able to reach that standard, then what should we do? If someone lives in a base, then he is not able to follow the rules there. He cannot reach there.
So then what should we do? Should we remove him from the base or should we change him so that he can stay? This is a problem that always remains. What is it? There is a difference between the institution and the movement. The organisation and the movement.
There is a difference between these two. And the movement, the people who have the feeling of Hare Krishna, they are not only associated with the Hare Krishna organisation. They have a lot of Krishna bhakti.
This is very ancient from the Krishna Bhavna movement. So what is it now? There is a standard example for this. If there is some rainfall on a mountain and water trickles there, water starts flowing.
So what happens when water flows again and again? Through that, a river forms there. Small streams of water come and together they form a river. And now when the river flows, the river goes straight towards the ocean.
And if the river keeps going towards the ocean again and again, then what happens there? A path of a river is formed. It is called a river bed. The path of the river.
And then through the path of the river, the water can easily reach the ocean. But sometimes it can happen that it gets stuck in the stream of the river. A person can come and build a dam or there can be an earthquake due to which a landslide occurs and then the path is closed.
So what is this example? The spiritual progress that we all have, is like a small stream of water. And when many people who have spiritual progress, come together, then all those streams of water form a river. And when the river flows again and again, then a path of the river is formed.
So that path of the river is in a way an institution. Now, you have such a beautiful temple here in Nashik and there are so many devotees. How did this start? One devotee came here from Bombay.
He gave discourses there. Some people got interested. And as more people started coming, we needed facilities.
Then it was happening in someone’s house, in some hall of someone’s house. Later it happened that we needed our own place. Then a temple was formed.
Then the temple was expanded. Then the idols were made. So what is happening here? All this is forming a path of the river.
So basically what is it? The path of the river is a facility for the flow of water. And it is a very good facility. But sometimes, some streams of water cannot reach the river.
So, they are not able to reach the river. So, that stream of water has to go to the sea from there. Now, how will that stream of water be able to go? That situation has to be seen according to its geographical angle.
So, some people can be like this. They are not able to meet the standards of the organisation. If they are not able to meet, they are not able to do whatever it is, it does not mean that they do not have the desire to do bhakti.
They can be a bhakta. But, it is not that the person is not able to reach the stream of water. It does not mean that the path of the river is bad.
It does not mean that the person is bad. Okay, they are not able to go together. So, what is there for them? We have to make a path according to their geographical angle.
That is why, if we say that you should not come to the river, there is no need to come to the river. But, the people who are going with the river, it creates an effect, it creates a facility, many people can go with it. That is why, the path of the river is also important.
So, the organisation is also important. And, wherever the organisation is, there are some standards of the organisation. It is necessary to follow them.
But, if you look at the river, there is a lot of water here in the middle. If you go to the side, there is less water. But, there is water there also.
If you want to do farming, if you want to grow something near the river, it can be easily grown. If you want to grow something very far from the river, you will not be able to grow that much. So, what is there? If someone lives near the river, his bhakti can be fulfilled by him.
And, his bhakti can be advanced. So, those people who are not able to follow some standards, they have to be encouraged according to their place. They have to be given facilities.
Okay? We cannot change our standards. Because, the standard, the path that has been made, that path will be changed. But, sometimes it can also happen that they naturally get lost in that path.
Let’s take the example of Bhakti Sahastra. Suppose, a person goes to bathe in the river Ganga. So, people in his family have been going to bathe in the river Ganga for generations.
So, his house is here. And, he lives near the river Ganga. He lives in a small village.
So, Ganga is some 200 metres away from his house. And, he goes there and bathes. He bathes in a particular place.
But, if you look at the history, then, the path of Ganga also changes. 200-300 years ago, Ganga was flowing from one place. Now, it is flowing from another place.
So, suppose, a person says that his ancestors went to this place and bathed in the river Ganga. And, now he goes there. But, there is no Ganga there.
So, he will go there and bathe there. There is no water there. There is nothing to bathe there.
No, no, my ancestors went here. So, I will go here. That has no meaning.
If we want to see, if we want to bathe in Ganga, then, where is the flow of Ganga now? And, we should go there. So, he was giving this example to Bhakti Sanchak that when he used to do a big theistic exhibition in Kolkata, he used to do a big festival. So, in those festivals, many times, he used to say that about 50% of the festival was physical.
There, the latest technological development that took place, about that, he used to say that such a train has come, such a car has come, such a machine has come. And, that was 50% of the festival. And, later, the rest of the festival was spiritual.
So, some people, some Bhakts used to say that if you are a sadhu, why are you showing this physical thing? So, Prabhupada used to say that no, people are interested in this. So, if we keep only a spiritual exhibition, then very few people will come. But, if we keep these two combined, then people will come to see that, but they will also see this.
So, at that time, many respected citizens and leaders of Kolkata and Bengal used to come to his exhibitions. So, he used to say that wherever Ganga is being influenced, we should also come there. So, what we have to see is that the facility, in a way, the river is flowing here, but if many people are going through this path, then we should also make a facility there.
A river should also be made there. So, if some people are not able to do Solamana Jap, then it is fine. If it is not like that, now we see Prabhupada ji, started life membership in India.
Now, what is the meaning of life membership? That, in America, there is a definition of bhakti, that you leave everything and come to the temple. So, there are actually three levels. This is a very important point to understand.
Prabhupada ji was in America, so whoever used to come, they used to come to the temple. Temple, whether male or female, married or not, everyone used to stay in the temple. But, when Prabhupada ji came to India, then in India, Indians were not interested in joining the temple.
So, Prabhupada ji, one Ganga was flowing from here, so you have to do bhakti, come to the temple and join. But, in India, no one was coming in that Ganga. So, what Prabhupada ji did was, started another flow.
You become a life member. What does life member mean? Prabhupada ji used to say that, many religious people have a desire that a sadhu should come to our house and offer prasad. Prabhupada ji used to say that, I will come to your house and offer prasad, but you have to become a life member.
To become a life member means, to make a temple, you have to give some donation and Prabhupada ji’s books will come to your house. And in the temple, there are some rooms, you can come and stay there, you can experience the temple. Meaning, this Ganga, it is also a chance to connect from here to here, but you can also stay here.
And I went to meet a person at one place, he had a big name plate, in the name plate, I did this degree from here, I did this degree, I did this degree, and below it was written, this person is a life member. So what happened at that time, Prabhupada ji presented the life membership programme in this way, that this is an international institution and you are becoming its life member, that will be a very prestigious thing for you. So Prabhupada ji was so accepting, what was it? That one is this Ganga, those who come to the temple, those who do full-time job, they come to the temple.
And the second is, those who are not following any rules, like 16 months, but they are capable of devotion. And for devotion, they are paying some amount, and their relationship is being established. So now we see, our Krishan Brahmotsav movement, it is not this Ganga, it is not this Ganga, from which the third Ganga has started.
What does it mean? Most of the people, they are householders, they are devoted devotees, they follow all the rules, they do it with devotion, they are not life members and they are not full-time devotees either. They are in the middle. And most of the people, if we see in today’s world, they are Brahmacharis.
When I went to America for the first time, I said that I have come from Mumbai, there are about 150 Brahmacharis in Mumbai. So Prabhupada ji said, 150 Brahmacharis are not in Europe and America together. So, it is very difficult to become a Brahmachari in 5,000 countries.
So what is it? So this flow, who live in temples, this flow is there, but it is very less. And life members, how many people are joining this life membership group? So this has become a new Ganga. So the facility that has to be given to this, that is our institution and we are seeing that the people who are householders, while doing their responsibilities, how can they be given a way to do Bhakti? I went to the Middle East.
In the Middle East, there are many countries, Bahrain, UAE, Dubai, Sharjah. There, because it is an Islamic religion, we cannot do anything publicly. But, there are so many people who are going to become devotees.
There are no temples there, there are no full-time devotees, there are no idols either. I went to Dubai, there was a Sunday Feast in Dubai, there was such a long hall, and about 800 to 1000 people come there every time, every week. And what is that, there, actually, we don’t even have that hall.
We hire that hall only for 4 hours. And it is such a hall where, along with that, on one floor, which programme is going on? On the second floor, Swami Narayan’s programme is going on, on the third floor, some other organisation’s programme is going on, on the fourth floor, someone else’s programme is going on. So, the government has given you the facility to do religious activities for one day there.
But, there, 800 devotees are coming. So, there are no temples, there are no centres, there are no full-time devotees, but Ganga is flowing. Ganga is flowing.
So, if we see that some people cannot come to this Ganga, then if they are somewhere else, then how can they flow towards God from there? For that, the facility should be provided. So, Prabhupada, when he was in India, he forced us to build a temple. But, if a temple cannot be built there, then there should be an effect of Bhakti.
So, if someone cannot do Japa for 16 years, yes, he cannot do it. So, he is not included in this Ganga, but that does not mean that he has to be left there. Fine, you do Bhakti in the way you can do Bhakti and keep moving forward.
Is the answer your question? Thank you. Is there any question from any mother? I have come from America. In America, there is always a temple where one question is from Prabhu, and the other is from mother.
There are two mothers. They alternate. Thank you very much.