19820823 Evening Darśana

(Disclaimer: The following is a machine-generated transcript and may contain errors or inaccuracies. It will be reviewed and verified against the original audio soon.)

The following is an Evening Darśana lecture given by His Holiness Jayapatākā Swami Mahārāja on August 23, 1982 – in Atlanta, USA.

I am thinking today to read one of the bengali poems that Śrīla Prabhupāda wrote a few verses from it when he was in Vrindavan. After he took Bana Prasad retired order of life partially renounced order also. Then he went to Vrindavan and he wrote this poem at that time, which is very instructive and it’s in Bengali, so I will just have to translate it. It gives some instruction for devotional activities. Actually, we will be reading tonight the third in fourth verses. It’s written as a song quotation. Kripa monyare kripa bhuti lama koi artohina de Kimore Cherry Kutumbatiyoar Bandu Janobhai Dukohoya hasi paya aka bosi hasi Māyā sang sarikakib halobashi kotagalo matapita aras nihomoi kotage nade kobor kivade moribol bolo namo matro tade song sar rojelo. This is basically, these were already discussed earlier in previous classes.

That this proverb saying that he was sitting in Vrindavan and that he has children, he has wife, he has daughters, he has granddaughters, grandsons, everything. But he seemed that it’s all a useless, fruitless situation. Because of so many realizations that Kṛṣṇa has given him, he was able to see the naked form of the material nature. So because of the mercy of Kṛṣṇa, he became completely free from material desire. Be Kṛṣṇa. He lost his taste for any type of material desire. And he quotes that Kṛṣṇa takes away from his devotees the material opulence so that they can see things as they are. The Prabhupāda is putting himself in this position to show us. So he’s saying from the viewpoint, that viewpoint. So he’s saying that being penniless, everybody gave me up. All my relatives, all my friends, they have all gone away, they’re laughing.

But I am sitting here, I am also laughing. Actually. In this material world of illusion, where is the real friendship? Who is the real friend of anyone? My mother and father who were so afflicted where I have gone, my older relatives and brothers who forgive me, who tell me about their news now that they have died, where they have gone just in name, only their families are remaining. Today we will read the third for the first. The third is Samuddera feanageno kone Sishti kone loi may. So he thanked just as the foam in an ocean is created in 1 minute and then again, after a few minutes, is destroyed in the same way. All these relatives, mother, father, relatives, they’re there for some time. Then agAin, all these dynasties, all these families, they disappear just like foams in the ocean.

Is there some time gone again, mixed with the ocean? So, like that, this body of five elements is created, and then after some time, again it back to dust, from dust to dust, sometimes coming in the ocean, sometimes disappearing in this way. He’s asking, how many bodies has the eternal soul, the possessor of the bodies? SARIRI? Accepted bodies, giving them up again, accepted again, give up. So all these temporary bodies, the relatives, the family members, are only in connection with those bodies, not with the soul. All these relatives are the relative of the body, which we have to give up in no time at all. This is the third verse. So actually we can you just study the history of the world? It’s very obvious how the dynasties are coming and how they’re going. Just like the foams on the ocean, they come.

I was just on a tour of south India, where there are many ancient temples, thousands of years old, all carved out of stone. So just traveling from Hyderabad, went south, and we saw the ruins of the great Dijainagara empire. Vijayanagara empire had over 50 ports, 150 cities, hundreds of millions of people under it. The whole southern part of India was under this Vijayanagara kingdom. When Lord Caitanya was present, he toured South India. The Vajayanagara kingdom was at its peak. The great king was Kṛṣṇadevarai. He rebuilt the whole Tirupati temple, which is the present structure that’s standing there. Tirupati has been there since time, since the previous Kali yuga, the deities. But he rebuilt the temple just recently, 500 years ago. You’re talking of those periods. 500 years ago is very recent. So that’s when Lord Caitanya visited.

So went there to see both, to see where Lord Caytania visited, also to see the ruin. What happened? They were getting, in those days, 10 million gold coins every year, as from he was an emperor. He had twelve kings, or 1012 kings under him, and each of them would give 2 million, 5 million, 3 million, 1,000,050, depending on the size of their kingdom. They would collect the taxes 25% off the top, and they would have to give one third of that to the emperor, and two thirds they kept. So he was getting like that, 10 million plus so many hundreds of thousands of soldiers. So he was very powerful. In fact, he even attacked Maharashtra Parudra once. But he couldn’t make indra he went right up to Prataparudra’s kingdom. He went right up to there.

But after about 50 years or a hundred years later, when. When the dynasty changed and when the same grandson like that, but they became a little decadent, a little careless, and somehow they were caught unawares. They attacked one mohammedan sultan. There were five sultans that had come in and carved out a little bit just from the north by bomb bayside. They had come down, but they were always fighting amongst themselves. But somehow, because he attacked one, and he was not very pious, that king, as his forefathers, that all the five sultans, they decided to gang up together, it was unconceivable because they could never get together, but because they all ganged up together and they suddenly made a surprise attack on the capital within one day.

I mean, they just over flooded them and they killed the king and put his head on a spear. And so the army was demoralized at that time. They took 168 elephants, loaded down to the brim with gold and jewels, down to another gap city they had in southern India. And vamp, the Muhammadans, came in and the whole city was beautiful. Teakwood, mahogany, huge temples with gold inlay and stone temples. So all the wooden temples, they burned it to the ground. They spent, and they can see huge twelve foot Ganesh deities, Kṛṣṇa deities there. And they broke those deities. At least they could have kept it for the cultural aspect. It would have been a great. But they burned the whole thing down, took whatever they could loot and then burned it and then left. So he saw the ruins there.

You could just see that here was a huge kingdom. Even now it spreads over about 10 miles and you can still see huge temples. And there was a scale where they used to weigh the king. They used to weigh the king in gold as a special gift, put him one side and put the gold on the other side, worth his weight in gold. So this is the thing about dynasties. They come and they go. Of course, now, in the days of democracy, you can see in four years the dynasty coming or less in terms of mixing or something. So life is very temporary and nothing is very sturdy. In India, you can have these family relations. Even then they break down. But in the west now, families are much less loosely knit. I mean, much more loosely knit, much less tightly knit.

We were discussing this morning how the old folk homes here, just another symptom of lack of intimacy between relatives. So anyway, all these relations are based upon the body. The body is created out of material nature. It’s staying. It’s producing byproducts. It has the relatives in relation those byproducts. And then finally again it’s merging. We’re identifying during our lifetime, everything, all our thoughts, all our plans and all our schemes is simply based upon this body. You see that? See a very big mistake. And modern science doesn’t have the explanation. What is life? They don’t know what is life. They don’t know what is death. Many 30% of the people in America now believe in reincarnation as a fact. And about another 30% they’re not sure. There are so many evidences that even scientists are beginning to understand the logic of the whole thing.

That light must have be continuing. How is it that it just comes? How is it that people are born blind? Born. They forced to suffer the laws of karma. Reincarnation. Which the vedas are explaining as the basic laws behind the activities of the living entities. Higher order, natural laws governing the world, the universe. They’re very easy to understand. Everything has its justice. But unfortunately, even those who know about reincarnation or who have some experience believe they still during this present carnation, they’re basing everything upon the body. The whole point is that you can plan ahead what will be your future. You can plan ahead what’s the next birth. To some extent you can. You can. If you act in a certain way, you know what your destination will be.

Because at the end of this life, depending on how your mind is trained, you will get that birth. So if your mind is trained to think about Kṛṣṇa, you will go back to Kṛṣṇa. If your mind is being trained in various material desires you will be coming back to those as much as you can do in the devotional service to Kṛṣṇa. That much you will be preparing yourself and also giving yourself credit called sukriti to actually progress spiritually. Of course, even say someone may desire well to be very rich. But that doesn’t mean that his next life he will be rich. If he’s acted in such a way that actually he doesn’t deserve it. He may want something, but then also the proper. Just like you may want to go to India, but you have to have the fair.

You may want to go to Europe, but if you don’t, can’t afford to buy the ticket. Then you can’t go the whole way. So in the same way someone may want something. The desire is one thing. But how along that route, how far he will get. That will depend on how much punya or pious activities done. And if you want to go back to the spiritual sky, then you need actual practical spiritual credits, which are known as tsukriti, which go beyond taiiti. So here Prabhupāda is instructing us about understanding the difference between the soul and the body, the difference between the relatives of the body and the relatives of the soul. Regarding the relatives of the soul that he’s describing in the next verse.

So we can read that atiya sabay bhai atarasambandhe, atiyatanahi hoyamaya moya gandhi shakala atajini shwayana Bhagavān Taharasambande Bishabara Shaman atiyato marabhaya jato jivakoti Kṛṣṇa sambandharahoya paripati Kṛṣṇa buli seiji bhogavanchakore Mayasham sarata japur tiya thore. So here he’s saying that everyone is our relative, saying, brothers, everyone is our relative in relation to soul. Attar sambandh. Sambandh means in relation. Atta means ātmā, the soul. So that relation, soul to soul, doesn’t have any trace, not even a scent of illusion of Māyā in it. It is actually the real relation that everyone’s soul, everyone being an eternal soul, has as their soul Kṛṣṇa, the supreme Bhagawan, the original person. And in relation to that supreme person, everyone in the whole universe is equal. So Prabhupāda is saying, my dear brothers, your relatives are all the millions and millions of living entities, eternal spirit, souls.

Everyone is your relative. They’re all our actual, real brothers, and they’re all a part and parcel of Lord Śrī Kṛṣṇa, the supreme personality of God. But those eternal souls who forget Kṛṣṇa and desire instead of serving Kṛṣṇa, instead of being in their constitutional position with Kṛṣṇa, to enjoy lording it over this material world, as enjoyers, as controllers, they become bound up in this repetition of birth and death. And thus they are just bound up and tackled by this material energy. They are completely entangled and they are in this predicament. This is the end of the fourth verse. Here’s the answer for universal brotherhood. Here’s the answer, the peace formula. Everyone wants to know how everybody is one. Everyone is a brother in the whole world, that everyone is a brother on the spiritual platform. Everyone is related on the spiritual platform one.

And that relation doesn’t have any material. It’s actually a real relation. Prabhupda was discussing here how he was giving up his material relatives. But we see that actually not in a sense of giving up material relatives, but in accepting his relation with all of the living entities, why only see a few brothers, few sisters, one mother, one father, a few uncles and grandfathers, grandmothers, great grandmothers. Why do you see a limited amount when you see all the millions of living entities as your intimate relative? It is only possible if a person comes to their spiritual vision, can see the self and the spiritual essence and all the people and that oneness because everyone is a part of Kṛṣṇa. Actually this is very simple to understand. We accept the supreme father, then we are all brothers. They want universal brotherhood without accepting the supreme father.

It is completely untenable, atheistic idea. They talk about brotherhood, but in fact we see practically that the world is becoming more and more divided. More and more strife is there. If it interferes with any individual sense gratification, then their brotherhood is immediately forgotten. If it comes to, all right, some rich country like America or Sweden or Switzerland giving a handout to some starving, flood ridden, pestilence ridden, cyclone beaten, ravaged area in the world, then everyone is a brother, right? But then as soon as it comes into their own sphere of influence, into their own area, where it might be some compromise, then it’s better to take thousands of tons of grains and throw them in the ocean or to burn the butter oil in the taxi cabin or do anything else. But don’t you see compromise one’s own sense gratification?

If there’s some surplus, give some help, that’s all right. So this type of brotherhood won’t get very far. And it’s not getting very far in the world today. There’s plenty of food in the world. It’s just the supply is more in some places and less than others. So because the whole world is based upon right now a very vaishya business like mentality, there’s no higher spiritual vision. Therefore businessman is never going to give out anything free unless it has got a lot of strings attached. Businessmen are basically in the mode of passion. Unless they’re guided by brahmanas, by spiritually enlightened people, then administrators or businessmen will always lead the world into various kinds of problems. So today, basically society doesn’t have that vision.

Therefore all the plans for universal brotherhood, universal peace fall on their face and the world is rather falling into more and more strife. People would rather see the conflict between east and west increased because it allows a very active market. The sale of big weapons of destruction has never been as great as today. Third world countries are purchasing billions of dollars worth of weapons. So who wants to end strife when your market is just alive with you? See, it’s a seller’s market. If the economy of the world is the primal consideration, then a lot of the people will want to keep strife in the world. It’s good for business.

And if actual peace in the world, if actual happiness and spiritual development and overall progress in terms of a real progress, which will bring up a universal peace, will bring a universal situation of what they call now. The word is detent can only be possible if there is actually a spiritual direction. That means it has to be a spiritual vision. So that comes when we see that there’s a supreme being. We are. He’s spiritual, he’s eternal, we are eternal, and we base everything on the eternality. We don’t base it simply on the temporal shell that we are living in. This is a vehicle for a higher purpose. So because the whole world now is based upon untruth, therefore we’re in this prediction. And Kali Yuga I said that the one good quality is truth. A person, if hears the truth, he can accept it.

Some people are there in the world still. They may not be very austere, they may not be very qualified. But if the truth is presented, there are still some people in the world who can accept the truth. So that this Kṛṣṇa conscious movement is to present simply the absolute truth. Any sincere person hears the truth. Understand what is life, that we are eternal particles, eternal spiritual entities. We are different than this material body. The material body is dying. We are not dying, just as the Gītā is describing. Najayate nabriate vadacint nayanga bhuttva bhavitana bhuya jyonit yang sadh purāṇa tehanyamani saride when this temporary body dies, we do not die. We are not this body. If we understand this point and that we are not this body, we are ātmā, we are soul, we are spirit.

The spirit lives on and we identify from the spiritual platform. Then we realize that the spirit is part and parcel of Kṛṣṇa Kṛṣṇa is the supreme spirit, and for his vision, everyone is equal. Then you can actually have a society organized for the purpose of coordinating with the supreme spirit. Then everyone’s material differences can be adjusted for that higher purpose. Without this higher purpose, then ultimate issue, they’re always going to be exploitation. There’s always going to be various kind of disturbances in society. And the more that people come away from this principle, the more the peace will be destroyed and unrest will increase. And all the marches in the world and all the rallies in the world which are not connected with a higher spiritual understanding will ultimately not help to achieve the end of a peaceful world.

Are there questions like these verses when everything is said so perfectly? It’s hard to ask a question when everything explains. Everyone agrees. Yes, everyone accepts. Everyone accepts. You’re all accepting. Yeah. So should I read another verse then maybe it can be put into. I can translated carefully to be put into poetry by our resident poet. You honor me by thinking that I can do it. Well, since you’re chanting high Kṛṣṇa, then Kṛṣṇa can also give that additional, if any additional inspiration is required. So this will be the fifth verse. Karma falayasa banana besadhori beshete mojia taki bulia śrī hari hatoy mayatari daya bahuduk duke habud, would you rather have me translate it line by line or read the whole thing in the chat? Sua suya palo chiyaj kohe hasiya hashi payatara palo takara kotai māyā potuji palo a pavi hoyen understood.

So rabbit is going on with the description. He actually very systematically describes the whole situation in this material world, that due to the karma follicle, due to the results of our karma, we come and take on different forms, different bodies, and according to those different bodies, we are enjoying and suffering in this material world. And while we are absorbed in these material enjoyments, we forget about our relationship with Śrī hari, with Lord Kṛṣṇa, and we just stay in that ignorant condition. So in other words, māyā, the material energy gives that living entity various kinds of misery. Once they become without the shelter of Śrī hari or Kṛṣṇa, because his protection is no longer there, they forgot about him. In enjoying, gradually they forget about God. So then material nature gives so much misery.

And this way Prabhupāda describes it, duke Habud, that in their misery, they are being dunked like a criminal, dunked in a dunking stool. And in their dunking they’re usually submerged, and sometimes they’re brought out again, and they get one breath of air that they think is the happiness, just that little one breath and then dunk again. The prabhupāda is saying, duke, in their misery, when they get that one gasp that they think is their happiness, they don’t realize that most of the time they’re spending under the water, because they’re struggling for existence. They get a little breath of air now and then, little bit of glimpse of happiness, so called happiness. They think that’s their happiness. But actually, objectively, he’s now in Vrindavan, he’s left imitation, he’s in the spiritual world, Vrindavan means spiritual. He’s seeing in an objective view, you see?

So we can all look from that. We can just stand back and see what is that real situation. Taking that viewpoint. It’s very hard when you’re in the dunking stool to objectively know what’s going on. You have to understand. So he’s saying, tahe mane su. They’re thinking that this is happiness, the little breath of air. So he gives an example. There’s a terminal, diseased person, terminally called that. For a long time, this is the hopeless, terminal case. Chirorogi, meaning the permanent disease. I mean, just like hopeless, terminal cancers and criminal disease. And in that misery, he’s. He’s in. He’s just enjoying lying on the hospital bed. So some of his friends come up to him and they say that, how are you? And he said, he laughed. He’s lying completely, you know, deathbed, right. But he’s there, you know, waiting for the.

His friends come. He’s laughing and he’s saying, balawatiyas. And today I am quite old in that day, maybe, you know, there’s no. Yeah, clean, there’s no complete. So he’s thinking that today it’s all right. So then Prabhupāda is saying that I laugh. I get some humor just seeing that his declaration of how he’s good today under that condition. So he said, in this way, the materially conditioned souls, they are considering that this is. They are being good one day. They have clean sheets. The conditioned souls of being good is in this way. So we can understand that happiness in this material world is relative. If we are always suffering, then one day suffering is a little less. We think, oh, today is very good. In England, mostly it’s overcast. One day. The sun comes out today, a very good day. I will fly in from India.

It will be freezing colder, but the sun’s up. But everyone’s very happy because it’s good. But they don’t think that mostly it’s overcast that day. Everyone is happy. The sun came out. So like that, mostly our days are overcast in this material world. Once in a while, the sun comes out, and then we think that, oh, this is very happy day. And then on that euphoria, we ride for a few more days. So this is the basic system, and the whole world is based upon developing these type of sentiments in the world. The leaders of the world are very expert in distracting the people from the real problems of life. Just like you go anywhere in the world. I just came from Washington. What are they? Big monuments. Washington monuments, right. How does that help anybody?

Someone suggested that we could abhishek it, install it as a Shiva linguist, put tilak on it, go Vishwa. But apart from that, I mean, of course, the whole purpose is that these type of monuments, they distracted people in France. They had they have these egyptian towers. We had an old temple in France. They don’t even have a bathroom in the building. Practice just one or two. Everyone wouldn’t even take a bath. It’s all crowded, narrow streets, and old Paris. You could see how the humanity is just crammed in there. But because they put up this egyptian stumba, egyptian tower, whatever it is, just like the Washington monument. Egyptian monument. So all the people are thinking how wonderful it is to be a resident of Paris because we have all the Louvre. We have this monument. We have that thing we have in Australia.

They have their opera house. I am sure in Atlanta they must have what, the conference centers, something, Coca Cola. Everyone identified some reason why, where they’re living and why, you know, we’re a great city or we’re a great people, or, and then in this type of sentiment, they forget about how miserable their existence is. That’s not giving them any happiness at all in their life. It’s not adding anything to their life. But because of this sentimentality, because of this just illusion, they’re thinking that, no, I am very happy because I am living in San Francisco, I am living in Paris, I am living in Atlanta. So leaders like that, they send people up to the moon, and people are very proud to be in a particular country because their country sends someone up to the moon.

But then if you just, they showed us that in Washington, there you can touch the moon rock. It’s on display, of course, it says, do not touch whatever you want. So what good is it doing for anyone? How many, what is the price we had in the back to Godhead magazine, a price to $18 million, $18 billion. 18,000 billion or something to get that rock, you see? But that was enough to distract the people from the fact that they’re miserable in their life for so many days. And in the third world countries, you find that it’s a day to day matter.

The government is struggling always to distract the people by sports events, by intoxication, by cinema, by anything, so that they can forget about, that they’re miserable, that they’re dissatisfied, that they don’t have enough to eat or that they don’t have enough, even if you have enough to eat. People always dissatisfied for one reason or another. So to distract them, to keep the people happy. We hear that in Russia, everything is expensive. Milk is expensive, food is expensive, everything is expensive. But one thing is as cheap as water. Vodka, as much as you want, practically just as cheap. Because if everybody. All right, you just take some vodka, why cause any trouble? Right? This is their solution. Just stay. Just, you know, everybody should. So this is stay anesthesized. So all these distractions are there.

But that’s why no one likes the Kashmir movement, because we’re not distracting. And they call it weird distraction. It’s nothing. We’re actually focusing. What are the problems? That’s why when they actually discuss with the devotee, the critics, they find the devotees are the most aware, the most informed, the most articulate people that they have met, and they try to paint a picture of brainwashed robots who don’t think and don’t know how to act on their own and that they’re being controlled well, rather, people are being trained to stand on their own. 2ft. In fact, many of the people that come in the movement, when they leave the movement, they find themselves better trained for realizing what the world is. Of course, then they also realize that the world’s a painful place to be in. But it’s not that people are subordinated like that.

In fact, they’re being trained to see the world as it is and to become self sufficient. But in being trained like that, what we realize is that to be sufficient on yourself, on the senses, it’s not real progress to be dependent spiritually only on Kṛṣṇa and thus be independent on the rest of the world, that is progress. To be able to use the material world for the higher purpose and be dependent upon Kṛṣṇa for one’s happiness is actually an independent situation where one can help everyone and be. Be free from all these dualities. So anyway, in a simple way, Śrīla Prabhupda here has told us that we think that we’re happy in this material world, but the happiness is all relative. The real happiness, we should try to understand, is not just something like this.

We’re lying on the bed and we think today it’s all right. Real happiness is pure, unadulterated happiness, which does not have any beginning or any end, which is actually satisfying to the self. That’s what we’re hankering for. One day we hear a good group, but if you hear the album five times, they realize that, well, it’s not that good anyway. When we get bored. That’s why people can’t understand we’re still chanting the same tune after 14 years. Hare Kṛṣṇa, Hare Kṛṣṇa, hare, hare hare. Hare Ram. Hare Ram Ram, Hare. So by now they have been able to understand that in the west we’re going to go on chanting Hare Kṛṣṇa and that we are not getting tired of it. Rather, we’re getting more and more taste because it’s not a material vibration, it is spiritual vibration, and directly the self is realizing.

The soul is realizing happiness from chanting and associating with Kṛṣṇa and with the things which are connected with Kṛṣṇa, his devotees, his temples, his service, his festivals. Actually, Prabhupāda described to us that this Kṛṣṇa consciousness is meant to be practiced in a very happy mood. So Sukkam Kotama bhaya Bhagavad Gītā says that when one is practicing Kansas, he should be always happy. If one isn’t happy, that means something is wrong. That means they’re not able to focus the mind properly in Kṛṣṇa consciousness. They’re not doing something right. There’s some offense or some negligence somewhere along the line, or they’re just too neophyte. Because the actual practice of Kṛṣṇa consciousness means immediately one will feel happy. That’s not this artificial euphoria of just having some monument in your city. You think, I am very happy.

They spend billions or millions of dollars on this australian Sydney opera house. Everyone should come and see the opera house. But what does it do for anyone like this? We pick some idea in our mind why I should be happy. But this is real happiness. This is real happiness that we get in relationship with Kṛṣṇa. That is our natural happiness coming directly from God. So if millions of people become happy like that, this is the greatest danger for all the manipulators in the world. We no longer are dependent on all those manipulators. We’re not dependent on the intoxication, on the illicit sex. We’re not dependent upon all the marketing techniques, we’re not dependent upon the gambling, not dependent upon the slaughterhouses and meat eating.

We know simple living and high thinking, how to raise happy Kṛṣṇa conscious families, how to live simple lives, how to be independent. If they get a lot of people like that, it’s going to turn everything upside down. That’s why people are a bit afraid. You don’t understand what’s going on behind the iron curtain or what’s going on in this. It.

(Side B of the Cassette)

You don’t understand what’s going on behind the iron curtain or what’s going on in the socialist countries like India. What they say about this Kṛṣṇa conscious movement, the communists, they say these people are not sectarian. They say these people are not political. They’re worse. What they are spreading is the number one enemy of our class struggle. Everywhere they say the same thing. I thought it was only India, but I just heard from the east. They’re saying the same thing. They had a big communist world convention, and there they said that the number one enemy of our progress in the world is going to be this Hare Kṛṣṇa movement, because they are teenage, all the people, that the only proprietor is God and everything is belonging to him. And they give the people some type of spiritual independence.

But we will not be able to subjugate them, we will not be able to control them and will not be able to convince them that the state is the owner. So they must be stopped at all costs, otherwise their progress will be impeded. So we have got big enemies, but we have also got big background, the biggest christian. And if the God fearing people, 90% of the people in America are God fearing, if they just understood that what we are preaching is the purest principle of God consciousness, at least the people say that they believe in God. In America, if they just knew what we stood for, then they would be in a position to appreciate what Kṛṣṇa consciousness is. But the demons are so expert that they bring up issues which are not issues at all.

They bring up false issues just to distract the people from really understanding what this movement is all about. So this is the thing. And Māyā is always there to distract us. We see a sincere person comes to Kṛṣṇa consciousness, Māyā will send some obstacle, some attack, some danger, some allurement, something to distract the mind of that person when they’re still in the neophyte stage, before they actually progress to the point of getting spontaneous ecstasy from the chanting and becoming actually independent of the material influence. And only by their determination, by their enthusiasm, and by the good association of devotees can a neophyte actually progress beyond that stage. So it requires some determination. One has to get this vision to see the difference between real happiness and temporary illusory happiness and determined to achieve the reality. Hare Kṛṣṇa, is there any questions?

Yes, although we have devotees who are devotees, christian consciousness and the student sodom. Is it just by that principle alone or the gradual process? Those are the basic. Those are the basic weapons. But then how? There’s no end of thinking how to get more people to take Prashant and more people to read the books and how to do it in a. In a way that people are more able to. To accept. Kṛṣṇa, how many people are getting prashadim in America every day? I don’t think that 1%, one 10th of a percent, 2000 maybe on Sundays we may be feeding in our 50 centers in the states or 200 centers in the world. Even if we are feeding 1000 a temple, I don’t think 500, 200 say even we give a virgin 200. So 200 times 200 is about what? 40,000, 40,000 people.

But 200 is a very generous but all right, 200 maybe 40,000 people in a world of 4 billion. So how much percent does it? So I mean, we have a long way to go so we want to increase that. So then how to increase that we can put our heads together. You see, that’s considered to be Charia Dev described in the Bhāgavatam this morning what Uttamadekari was from our PDA Sarcharyas someone. First he’s thinking about his material life, but he’s coming to temple. He’s so spiritually inclined. That’s considered neofine middle. He’s already become detached from his material life and he wants, he’s put his focus on the spiritual goal, but he’s still got some attachments, he’s got some conceptions. It’s not completely center, but basically his focus is coming quite clear. That’s the middle.

Then someone is all the time thinking how do I expand Kṛṣṇa consciousness? He’s not thinking about his material life. He’s not even thinking about the temporary problem he has fighting with his senses his whole time his mind is only thinking with how thinking how to expand Kṛṣṇa consciousness, how to get more people to read books, how to get them to take Prasad and how to help them to advance on the path of real progress. That’s Uttamanakara basically that definitions were given we read today. So if someone can absorb himself in thinking how to give people castna literature, how to feed them, Kṛṣṇa Prasadam how to be part of that’s an advanced stage.

The more one can do that, the more that will help to purify oneself or at least one can assist those who are thinking in that way so that all of the oddities and the bodies become more purified. As Christians in the daily. You see, Kṛṣṇa has got his plan but who is going to give the facility? The person who wants the facility and who is qualified to get it? Two things are there desire and responsibility. And then ultimately his mercy. If 1 may desire it, but he’s not qualified to misuse it, then Kṛṣṇa may not give it. But if one desires it, he can also handle it. So whatever he’s giving that you have to also use properly. If he says, I am giving you $1,000 and you’re using 500 for him, and 500 is being misspent, then he may not.

Then, you know, accordingly, he may not give so much. If he sees that 90% is being properly, is only 10%, there might still be some mishandling. Then he may allow more and more. So what we have to also show Kṛṣṇa that we’re using it properly. And then at the same time, we have to have that desire. So that we’re thinking that how I can expand their preaching. If everybody thinks that already I am over engaged, I don’t have any more scope nor to do any more service, right? Sorry. Why Kṛṣṇa should send any more opportunities, right? You might be overloaded then. But if a devotee is thinking that, no, I’d like to see more devotees made. I’d like to see more books distributed. I want to increase my service. Maybe I could be doing more to increase it.

Rather than, you know, we attend the material thing. You always tend to sit and look well, why he’s not doing more? Why this was not doing. But if every individual is thinking, what more can I do? Maybe if I was more pure. When I meet people, I meet so many people a day preaching. Why none of the people I am meeting are becoming divorced. Maybe if I was more pure, if I was more concentrated, if I had more desire, I prayed more sincerely to Guru and Kṛṣṇa. Then I would be able to attract someone to take seriously their spiritual life. So individually, collectively, leadership. We all think about how to expand Kṛṣṇa consciousness, and then we cooperate in that way. Then things start to happen more and more. Of course, sometimes Kṛṣṇa tests, he sees our sincerity, whether we’re determined.

It’s a type of refining process. Because ultimately we’re serving him. Even if he doesn’t give us that blessing. What if he says that he doesn’t want to give it right now, just like our devotees in Argentina, they’re not able to register to society there. Even after so many efforts, few underground movements there, that few devotees are being made. But in official way, that’s not being. It’s not progressing. The proverb said that it’s the most envious country in the world. Biggest slaughterhouses, everything. It says that they might not even be chalked up for mass deliverance. Even Lord Chetanya said, everybody can be delivered, but not to butchers. A while back, he said that this movement has attracted a lot of enemies. I wanted to ask you, I have a personal problem with a group of individuals that for some time have been harassing some christians.

And they constantly make references to the Harry Kṛṣṇas, to the devotees. Something about them being the occult and devil worshippers and all this. It’s been going on for some time, like going into where I work, where I get jobs. It’s become quite a problem. I was wondering what I should do. You were a devotee here? No. But you change and they have a tracer and something and they follow you around wherever you go and try to spoil your child. Pretty efficient group. Sometimes there are these groups, they find out someone’s interested in christian consciousness. They got their Bible and they just start counting. They usually got one thing, you know, one verse about. There’s only one way they haven’t been actually preaching like that. They’re very subversive. They don’t identify themselves. They don’t say who they are.

But from what my determination is that they are some radical christians. Master, there are some people, the army of down. They are serious, and I am not too serious. Some of them are a little bit of opposition. The prophet said that when the caravan is moving through the desert, that the dogs bark, but the caravan goes on, doesn’t stop. They have a saying in Hindi that when the elephant walks through the town, thousands of dogs bark, but the elephant doesn’t care. So the thing is, you have to, by proper culture, you have to develop enough inner strength that you can overcome these little difficulties.

Because, I mean, Jesus Christ also suffered a lot of persecution because he went and told the priests that they should not be selling pigeons in the temples and so many other things because we don’t have bingo parlors in our temples and because we say that thou shalt not kill me shouldn’t kill animals either. So, you know, some christians, you know, they. Most of these people, they don’t even know what we know. They know. Where’s the question of devil worship? Devil worship as these are completely ridiculous things. There’s 600 million people who accept Kṛṣṇa as a godhead as absolute truth. And it’s not that this is like devil worship. That’s just some fanaticism that they think that.

I mean, if they would say that Kṛṣṇa is the devil, we could take them to court and get them assumed for, you know, just put it in writing, we will take it to court. They just have to print Kṛṣṇa is the devil. It’s signed their grief. Any paper, they just put an ad in it. And then they will see what we think about that statement. We challenge that Kṛṣṇa is the devil. Take us to queen. We’re saying this maliciously. And then you just see what happens. How long they have to stay in jail, how much they have to pay for that. There’s no scholar, there’s no theologian. There’s nobody that has any misconception that Kṛṣṇa is definitely worshipped as the supreme God. It’s just a bunch of, you know, ill inform people that have this misconception. I cant go into so much detail.

If you take the association of devotees, then youll be able to get a little more strengthen. These people are more like being haunted by a ghost. When you’re alone, then ghosts attack. But when you’re in a good association of devotees, then the ghosts, they stay away. They can’t do anything. Just like the ghost. All they can do is pester one. It’s like flies. They bother you. But as long as you’re moving, then the flies don’t. When you’re just sitting there, the fly, by the way you’re moving. So that’s what I was saying. Keep on moving towards Kṛṣṇa. Preach to him. All these flies will go away. This is just a test. Because you’re a neophyte. You’re beginning. You don’t have firm faith that you don’t have a full conception. So Māyā is testing you, trying to dissuade you. Because this is her last chance.

Once you get the full conception, you become actually spiritually situated. Then Māyā won’t have any more easy loopholes. She may have some long range plans, but as far as easy prey, that period is already over. Then she has to only work on the subtle Māyā. False pride or ambition or other things which are deep within us. But as far as the gross thing, she usually drives by either setting some very attractive material allurement, percent gratification or by some opposition, we have to realize, going through death, going through birth again, going through all these things. The amount of pain and suffering and opposition we constantly achieve in that is far greater than a little bit of phantasmagoria. That the people put on the social pressure is something why we shouldn’t become Kṛṣṇa conscious, those people.

If we make a concerted effort to present the basic objectives of Kansas, then the people no longer be able to. The people themselves will defend us. It’s due to a need for more preaching that these things are happening. Kṛṣṇa also puts up these oppositions to impress upon us the need for more preaching. Just like in the body, if you have any pain and you focus your attention on that particular part, it needs attention. So when opposition is coming, then we can also understand that our preaching is being effective. Some kinds of opposition actually mean that the preaching is effective. If you just sleep all day, no one bothers me when you preach. And the other thing is that it also helps to focus on where are the weak areas.

Because either you’re pinching people in weak points where they don’t like to have their dirty laundry shown, or because it’s a need for preaching to those particular people, all these different things are revealed. So we take it in a more objective way. Just like when someone feels some sensation in the body, maybe the shoulder is aching. Sometimes it means that the left side of the heart is jamming up. And so that circulate that causes a tingle in the right side of the body. It has to be properly diagnosed by an expert. We don’t take it as some real obstacle, but we just take it as rather indication that has to be interpreted properly to see that. What type of additional preaching is needed to counteract that?

Yes, from the point of view, say, of a person who might be observing from the outside, you may say, well, okay, well, why should I put my faith in you people? Because we can see that to a large extent, you even have your own act together. I mean, like, say, for example, you have like, you know, like people come and then they go. Specifically, I am not trying to, you know, kick a person when he’s down, but, you know, like you have your big leaders, they’re falling. So like that. You have, you know, like arguments advising within your own temple. You know, people. You know, you’re saying, oh, God. But then you can’t even get along with your own self to a large extent. Is that at all? Pardon me? It’s not at all effects. The first thing, of course, people come and go.

It’s very good. If they can understand that people come and go, then they can understand that we’re not a cult. They always say cult means you can’t come and go, you’re controlling. So if they would admit that people come and go, that proves that it was an open shake. You can come and go, someone counts for two months. Do they like it? They may be too difficult. It’s not that everybody can lead this type of rigorous life. People come and go from the US army doesn’t mean the army should be, but whether people are able to get something out of it. It’s not expected. Everybody goes to harbor, doesn’t stay there. A lot of people flunk out. But who passes the education that you have to see? Someone may come here. If we have a high standard, they may not be able to stay.

But whether those who are graduating are actually getting the, have the stuff so that definitely the devotees are achieving spiritual perfections that people can see. And there’s no, in any worldwide movement, there may be differences of opinion, but actually, as far as Kṛṣṇa consciousness goes, we have our yearly meeting, and everyone gets together, and we find that everyone is working very cooperatively. Sometimes there might be an occasional out of hundreds and hundreds of leaders, someone might become a little independent and want to and go his own way. And then we see that as soon as they leave, you know, which is very rare. I think only one or two instances are there in the whole history. We have seen anyone who do to some illusion or some kind of negligence of these principles. If they go up immediately, they crumble. Immediately they crumble.

These criticisms on war amongst, they don’t come from people outside the movement. People outside the movement, they can still see clearly what the material world is. And so when they see. Well, even if they see anything in the temple, they can understand that basically in the temple, the atmosphere is much different than it the outside world. Prabhupda said that we’re a hospital, we bring in sick people. They come in the temple. They’re not pure. When they come, it’s not like you’re there three nights, and suddenly magic is transformed. No, you come in and you’re pUrifying. You’re practicing, you’re developing your spiritual strength. It’s a whole different. It’s a whole refocusing from being dependent upon so many subtle and gross kind of sense gratifications. Just to keep watching one’s being going.

One has to have a cigarette every 37 minutes and a cup of coffee every 4 hours, and, you know, has to take some heavy intoxication every so often, this and that and so many times a day, this and so many times a week. And he builds up all these sense kind of just to keep the mind more or less going at a steady keel. And if anything gets off a little bit, his girlfriend has a fight with him or boyfriend or there’s a little bit of the dealer didn’t come town that week or something, then everything is messed up, and the person’s all, you know, agītāted.

So then to completely stop all of these artificial supply lines and to develop a whole new supply line, it’s like in a battle, you know, you have to develop your whole new supply line from the spiritual platform and just learn to depend on. All right, just on eating purified food stuff. We’re leading a regulated family life. It’s a big change. People india can’t believe it. They can’t do it. They say that the foreigners, that from how you’re able to do this, because you have all the happiness, they say, and then they come up, the american people, they have all the enjoyment, have all the happiness, as much meat, as much free sex, as much anything they want, and yet they’re giving up. They get these impassioned speakers from Indiana, our own culture, we don’t know. We don’t have that surrender.

And then they touch the feet of the american devotees and western devotees who have surrendered like that. They think that you are so renounced. What they don’t realize is that how frustrated people get in spite of all these things, that it’s completely frustrating due to overdose, that they also, some say, let us enjoy fully, then we will be. Now you have seen everything you have given. We will see, then we will be. You get both these signs. So apart from all these mental concoctions, the actual fact of it is that someone who comes in the Kṛṣṇa consciousness and mind is a little hesitated, has desires, and not fully committed to surrendering. They start, their mind is looking for a way out. They start to try to find fault. What’s wrong with something? Must be wrong. I want to go out and have some more sense.

Gratifying. The mind is pushing like this. So then we look, where’s the fault? There must be a fault in this leader, or there must be a fault in the temple. The mind is. Then we try to control the mind, but it’s because we haven’t fully given up our material desires. We haven’t fully surrendered. We haven’t actually convinced, been convinced that actually there’s no happiness in this material world. It’s just this hubbub, just this dunking spirit to relative happiness. No real, pure happiness is here because we haven’t given up that viewpoint. The mind will be going on looking for some alternative, and we need to live with ourselves because we’re already a devotee. We have already known so many things. The mind has to have an excuse, so then it has to find fault so that you don’t find outside people.

They don’t come up with this type of question. It’s only the devotee who’s been around me maybe a few months, maybe a few years, maybe, you know, however long the time is not the real essence, but the person who hasn’t fully surrendered yet. If someone who surrendered already realizes that this is the process, it’s not an alternative. It’s just a question of if someone follows it, he’s progressing. And if someone’s not following it, then he’s in problems. So these questions outside of people, they don’t usually as people who are in and out, or in and want to go out, but they don’t. May not even know they want to go. Their mind is agītāting like that. This is a type of Māyā one has to be careful of. One should rather be focusing on how to surrender.

The problem is that in a hospital, disease, people be there. If you say that, well, why do people are having symptoms of disease? What do you expect in a hospital? I am in the hospital. You don’t expect to find everybody healthy, right? We’re saying the whole world is a material disease place. But the people have learned how to cover it up, you see, by so many artificial facades. And then we’re coming in here, then everything starts to come out, you see? So then, you know, you go through this transitional period. But then once it comes out, whether there’s actually a change, whether the people, after a period of time, improve, whether they’re actually happy. Not that one person, he wasn’t happy. That doesn’t mean anything. If one person was happy, really, if he actually achieved that goal of Kṛṣṇa consciousness, then you know the goal.

One person can get it. And that’s not one hundred s and thousands can get it. Hundreds of thousands. Normal person cant live for one day without all these cigarettes. This, that so many one day people are living for a few years and somehow their senses and everything are peaceful. Then, even after a few years, if suddenly, by association, by some restlessness, they again fall into bad habits, which theyve been doing for their whole life. And for who? No one knows how many lives before that. Even you can go on for one year is a miracle, or even one week or one month. That means that they were getting more than the ordinary type of spiritual inspiration, more than any of these fanatic christians have got. Because for life or money or Jesus, they couldn’t stop doing what they’re doing. A real sincere Christian.

There are some. They’re very austere. St. Francis of Assisi, he was a pure vegetarian. He was very austere. He would be praying. We hear that birds used to come and sit down and he was so peaceful. You look at the menu of the pope, they say no birds are going on his shoulder, a lot are going on his plate. But he’s got some good points. So we just like make the best use of a bad bargain. Anyone. Spiritually we find we try to take whatever help we can from. But the real point is that we have to have a new standard. And we’re not finding it in the establishment. So naturally establishment, if we have to tell the truth, they will be dissatisfied, right? Because indirectly it’s an attack of against them. We don’t have any fanatic goal.

Our goal is simply to make the people happy, to bring spiritual revolution so that they can actually be happy. They can go back to Goddesse. Any mothers? Yes. That one knows when one is not surrendered. That does one know when one is surrendered? Or is it always just being on the pathway? No, there are different stages. So when you reach spontaneous bhakti, then you know, because you spontaneously happen. Just like it’s like a first stage. Is that not that it’s actually, I am saying the first intermediate stage or many beginning stages. But say that first intermediate stage is where one is actually following their rules and regulations. Apart from the gradual state out to that point. But the mind and senses may be pulling in different directions. But by intelligence, he’s consistently reminding himself that, I should be doing this.

Mind may come up with so many plans, but he rejects those. He says, no, you should do this. So in this way, that’s considered to be the basic. What happens is by doing it for some time, it becomes almost like second nature. It becomes spontaneous to follow those rules and regulations. And actually by doing it, one feels very happy, feels very blissful. But then there’s another stage beyond that where it’s called raga nuga. Where actually spontaneously. Not that one is thinking, you know, forcing with intelligence the mind, but actually spontaneously. The mind is thinking about Kṛṣṇa. Spontaneously wanting to engage in service, spontaneously thinking and actually relishing. Just like you hear about Kṛṣṇa, immediately the mind is going there rather than you hear about Kṛṣṇa. And the mind is thinking, where else can I go?

And then the intelligence corners and says, nothing goes there. Because you should do this out of some higher duty. One ultimately realizes by philosophy and understanding one’s duty. But actually one reaches this raga nougat, spontaneous devotional platform. Where just a natural attraction comes. And at that time, if the mind goes anywhere else, the mind immediately become restless. It feels uncomfortable, and it just comes back the symptom of a devotee in that state. Should be even for a moment. If he’s idle, without any service for Kṛṣṇa, he will start to become restless. He will be, want to do something for Kṛṣṇa. Want to speak something. If someone starts to discuss this on completely unrelated topic, such a devotee, he will become bored, become immediately restless. What’s the use of discussing these things? Unless it’s connected with Kṛṣṇa? The devotee doesn’t have any taste anymore. That’s probably Trishna.

Trishna means very thirsty. Kṛṣṇa means no more taste, no more thirst. When the thirst for material enjoyment has shifted to a thirst for Kṛṣṇa, then it’s a difference. A magnet is pulling from Kṛṣṇa’s side. Then it becomes very easy. It’s like the difference between being pushed and being pulled. So we want to come. Right now we’re pushing, say in the beginning stage of devotee pushes. And then Kṛṣṇa pulls as we advance. So he’s pulling even from the beginning. But in the beginning the pull appears less than the push. And as we get closer, like depending on where the scale is, then sometimes. So as we get closer, then the pull becomes more. We get closer into orbit. And then the need for pushing is less. So when we actually achieve our spiritual realization, then that push is no longer needed at all.

Then we’re actually firmly in the inner orbit. Until that time it’s going like that. Even just before reaching our full realization. This 90, say 95%, 99% is at that point pulling. And still 1% 5% is pushing. But then one can actually feel the difference. One can feel immediately some relief from the. Because first of all, this is not the real problem. The real problem in material life is this karma. Everything we do is connected with this law of chain and effect. We’re just wrapped in this world. So as we’re going about our life, you see, we’re being swept away in this karmic pull. And we’re forced to suffer and enjoy. It’s beyond our control. And that pressure is very great. And we don’t realize because we’re like the dunking, we’re always in it.

And as soon as you come into devotional service, then immediately you feel a tremendous relief. Because you immediately you’re out of karma. And someone in karma can never understand what it is that once you surrender to Kṛṣṇa, once you take that Kṛṣṇa, I am giving my life to you. Now you show me the way, you lead me to spiritual master, you lead me to you do whatever is needed. But now my life, I have done everything or whatever. But now I simply my only objective is ultimately to reach you. Once one surrenders like that and then starts to practice in the devotional service, then becomes freed from karma. And immediately it’s a tremendous relief. What’s the exact prophet is another word than relief. I mean, the example of the fan. The fan is there. They unplug that. You unplug the fan.

So then the momentum goes down and down. But so that’s the main problem we have now, this other thing of initial pushing. And that’s that a devotee has to remain enthusiastic. And that enthusiasm should pull one through that. Now we’re like swept away by so many karmic desires and so many karma reactions. Kind of keeps the whole world going. So when one comes out of that, there’s a certain momentum that one still has, like the fan spinning. But as that gradually goes down, then one has to actually take over with the spiritual drive. So one goes off with that. And then the initial pull is there. But that has to be followed through with the natural spiritual determination and enthusiasm. And so that goes through these different stages. And the initial stages, like one is pushing.

And then gradually that Kṛṣṇa takes over and pulls. Of course, it differs from person to person. Some people who have special blessing or previous credit from previous lives. It’s almost like a spontaneous thing. Very soon, other people, it’s more like a struggle. May differ for every person. Might be that one devotee was in the movement ten years, but maybe another person that was then only six months was a devotee for 100 births. And this is his last birth. He’s just coming now to finish up. But the person within ten years was only a devotee for one birth before. And just, you know, come to the temple now and then or something just somehow came in. How we can see the history of every person. We only know this life. So some people, they make really rapid progress. It’s very gradual.

So the thing is that whatever the previous situation might be, that we can do hundred births work even in 1 second. If we’re determined, we can do so. We can finish up in this one lifetime. If we’re. If we try, if we don’t try, then like that again, we will make so much progress again. Next life. We come up from that point and go on like that for a long time until we finally take the final determination that. Alright, Kṛṣṇa, I want to go back to you. And if we just like there’s some sages, they say, well, Kṛṣṇa, I want to go back to you, but I just want to have a good one. So because. But they were very sincere, but they still had a little desire. So then similarly other sides have like that also.

So then Kṛṣṇa supplied Karama Muni with Deva Huti and he became their son incarnation as Kavila because he was, I mean, after that, actually he fully dedicated himself. So some people have a few desires and some people have no desires. And some people have a lot of desires. So the desires are delayed. But if there are just a few desires, but one’s primary interest is to achieve Kṛṣṇa, then after enjoying a few desires, one can go back to Kṛṣṇa. But one has to be a bit determined not to be, not to do anything that’s not authorized by Kṛṣṇa. He had a true desire, but he didn’t want to just do anything independent. So if Kṛṣṇa provided something, then he would have otherwise because he was afraid of completely being lost. Still he had some desire. Desire.

Possibly that desire was created because Kṛṣṇa wanted to incarnate and wanted a suitable mother and father. Somehow it was dovetailed. Yes. Sometimes when you’re like doing your service in more like Christmas sacred, you go out and everybody keeps saying your activity is pleasing to Kṛṣṇa, then you can be blissful. If you are going out to make yourself happy by getting good results, then sometimes Kṛṣṇa doesn’t give so that one can actually learn to be happy. That if I, I am doing this to please Kṛṣṇa, like I wouldn’t be out here for myself because it’s so miserable, everyone says no, but I am here because it’s to please my spiritual master and Kṛṣṇa. And then if one cultivates that mood and then just tries to be more surrendered, then actually Kṛṣṇa will send people. Or maybe it’s a bad spot. There are some places where we’re more.

One way or another, Kṛṣṇa is telling you something.

But I can just say from my personal experience that the greatest obstacles which I have achieved, when I had the greatest opposition, when everything seemed to be at the most intense situation with the greatest number of obstacles and difficulties, and when everything was pressing that I should turn back or should somehow give in, and when I completely denied that and just, you know, in a do or thy effort, pushed on anyway, at those periods I felt the most intimate connection with Kṛṣṇa and my spiritual master and which I cherished those moments more, and only in those intense situations seemed to be the greatest help for my, you know, that I have experienced my spiritual advancement and if a devotee is desiring to avoid those intense obstacles and situations may actually be avoiding the real opportunities to make huge leaps in spiritual advancement.

If it wasn’t for the intense obstacle of Pralad Maharaj’s demonic father he would never have met nursing a day face to face. Kṛṣṇa may be setting this seen for you to actually achieve higher spiritual benefit. Because unless there’s an intense test where you actually overcome that and surrender, then how can you qualify for some immediate special mercy? You can hang on and practice devotional service, and when you die, leave your body, you will get some emancipation, salvation. But if you want to immediately get some special mercy, some intense experience of love for God him, which is very rare. And then Kṛṣṇa gives the opportunity by some intense test, some trial that should rather not be avoided.

But then one should try to see how to surrender in those circumstances requires that one has to be chanting and has to be having the proper ability to think of the Kṛṣṇa, knowing how to depend on Kṛṣṇa and those situations, how to depend on the spiritual master, how to depend on the previous acharyas, the spiritual master or the spiritual master like that when the pressure gets deep, how to completely take that humble position and say that now there’s no one that can help me but you. And then Kṛṣṇa doesn’t let his devotees out. He says, my devotee will never perish in that situation. If instead we leak out, we reach out for some excuse, for some complaint, for some, you see, alternative we don’t show. Just like Drupal.

When she was being stripped naked and she was holding with her hand one hand, she was holding this other. She was saying, Kṛṣṇa wasn’t giving this, she’s still holding with one hand. When she realized that I can’t. What am I holding on? He’s a huge warrior. He can fight a thousand elephants. I am a feral woman. And she lifted up both her arms. Completely different. Kṛṣṇa, patient, you’re the only one who can help.