19920102 Śrīmad-Bhāgavatam 1.7.11

(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 a lecture given by His Holiness Jayapatākā Swami Mahārāja on January 2, 1992 – in Bahrain, Middle East. The lecture begins with a reading from Śrīmad-Bhāgavatam 1.7.11.

Sam ram. Sam. Ram. Ram. Ram. 1 Chapter 7, text 11. Son of Śrīla Vyasadeva was not only transcendentally powerful, he was also very dear. He was also very dear to the devotees of the Lord. Thus he underwent the study of this great narration, Śrīmad Bhāgavatam. Śrīmad Bhāgavatam Report we do the translation once through first, Śrīla Sukadev Goswami, son of Śrīla Vyasadeva, was not only transcendentally powerful, he was also very dear to the devotees of the Lord. Thus he underwent the study of this great narration Rmad Bhāgavatam her poet by Śrīla Prabhupāda According to Brahma Vaivarta Purāṇa, Śrīla Sukhadev Goswami was a liberated soul. Even within the womb of his mother, Rla Vyāsa Deva knew that the child after his birth would not stay at home.

Therefore he Vyāsa Deva impressed upon him the synopsis of the Bhāgavatam so that the child could be made attached to the transcendental activities of the Lord. After his birth, the child was still more educated in the subject of the Bhāgavatam by recitation of the actual poems. The idea is that generally the liberated souls are attached to the feature of the impersonal Brahman with a monistic view of becoming one with the supreme whole. But by the association of pure devotees like Vyasadeva, even the liberated soul becomes attracted to the transcendental qualities of the Lord. By the mercy of Śrī Nārada, Rla Vyasadeva was able to narrate the great epic of Śrīmad Bhagavad the Tongue. And by the mercy of Vyasadeva, Rla Sukhadev Goswami was able to grasp the import.

The transcendental qualities of the Lord are so attractive that Rla Sukhadeva Goswami became a detached from being completely absorbed in impersonal Brahman and positively took up the personal activity of the Lord. Practically he was thrown from the impersonal conception of the absolute thinking within himself that he had simply wasted so much time in devoting himself to the impersonal feature of the supreme. Or in other words, he realized more transcendental bliss with the personal feature than the impersonal. And from that time not only did he himself become very dear to the Vishnu Janas or the devotees of the Lord, but also the Vishnu janas became very dear to him. The devotees of the Lord who do not wish to kill the individuality of the living entities and who desire to become personal servitors of the Lord do not very much like the impersonalists.

And similarly the impersonalists who desire to become one with the supreme are unable to evaluate the devotees of the Lord. Thus, from time immemorial these two transcendental pilgrims have sometimes become competitors. In other words, each of them likes to keep separate from the other because of the ultimate personal and impersonal realizations. Therefore, it appears that Rla Sukadev Goswami also had no liking for the devotees, but since he himself became a saturated devotee, he desired always the transcendental association of the Vishnu Jhanas and the Vishnu Janas also light his association, since he became a personal Bhāgavata. Thus both the Son and Father were completely cognizant of transcendental knowledge in Brahman, and afterwards both of them became absorbed in the personal features of the Supreme Lord.

The question as to how Sukhadeva Goswami was attracted by the narration of the Bhāgavatam is thus completely answered by this śloka. Thus end the Bhagavad Vedānta Swami. Translation and purport Tukanta 1, Chapter 7, Text 11 of the RMAD Bhāgavatam spoken in this 505th year of our Lord Caitanya Mahprabhu, the island of Bahrain on 2 January 1992. Kristabdo okay. Achieving liberation Moksha Mukti is generally considered the Purush Artha or the supreme goal in human life. Dharma Arthur Kama Moksha is the fourth and ultimate realization normally considered. But here we have a unique situation. Sukha Dev Goswami, according to the Brahma Lavarta Purāṇa, was already a liberated soul within the womb of his mother. He had already realized the impersonal Brahman. He was hesitating to come out because he did not want to be captured by Māyā or illusion.

He was wanting to stay in the Brahman. When Vyasadeva his father, spoke to Sukadev Goswami in the womb. This brings up another interesting point that according to the Vedas, the embryo in the womb becomes conscious from approximately the seventh month, maybe even earlier sometimes, at which time the embryo can also hear, think, and sometimes Remember up to 100 births Previous the Sukhadev Goswami he was more than an ordinary child. He was already liberated, so he could see the impersonal Brahman. He was in the bliss of Brahmanand. But when Vyasadeva started to tell him the pastimes of Lord Kṛṣṇa, the pastimes mentioned in the R. Bhāgavatam. In a condensed form, Sukhadeva Goswami, while in the womb of the mother, was experiencing a transcendental ecstasy which superseded the ecstasy, the bliss he was experiencing, realizing the impersonal Brahman.

There is another example given in the Vedas and the Purāṇas, how the four Kumaras who had also realized the Brahman, the impersonal bliss, had the good fortune of meeting Nārāyaṇa in their travels by going to the Vishnu Loka. At that time they bowed down out of respect to Nārāyaṇa, almost in a disinterested way. The formality we should respect Nārāyaṇa. Generally speaking, the impersonalists think that the form of Nārāyaṇa or Kṛṣṇa is a kind of manifestation of the impersonal Brahman in a form. They consider that Nārāyaṇa is Saguna Brahma and that the impersonal is Nirguna Brahma. And they think the Saguna is coming from the Nirguna. What they don’t understand is the basic teaching that Kṛṣṇa gave in the last verse of the 14th chapter of the Bhagavad Gītā, where he said, brahmanopatistaham, I am the basis of the impersonal Brahman.

Ka is the source of the impersonal Brahman, not that the impersonal Brahman is the source of Kṛṣṇa. So when the afore kumaras bowed down to Nārāyaṇa, they became very close to the lotus feet of Narayan. And they smelled the tulasi flowers Manjaris offered to Nārāyaṇa’s lotus feet. And when that aroma entered within their nostrils, they started to experience ecstasy. Their hairs were standing on end, there was quivering in their body. Tears started to come from their eyes, their voice became choked up. They were experiencing an ecstasy more than billions of times greater, unlimitedly greater than the ecstasy they had experienced in the impersonal Brahman. Once they realized that ecstasy, they immediately became converted from impersonalist to personalist. If Nārāyaṇa was a product of the impersonal Brahman, he would not have more bliss than the Brahman. He would only have what the Brahman had.

But because Brahman is only Sat aspect of the Absolute Truth, and Kṛṣṇa or Nārāyaṇa is Sat, chit, Ananda, Vigraha, they are the full, he is the full form of bliss. So just like the four Kumaras were catapulted or thrown from impersonalism to become devotees. Similarly, Sukhadeva Goswami, while in the womb of his mother, also became ecstatic and was experiencing so much bliss that he also became a devotee or became fixed in the personal realization of the absolute truth. When he was reassured by Kṛṣṇa himself that if you continually remember. My holy names, my pastimes, if you continually remain engaged in my devotional service, then you will remain immunized or protected from Māyā. You won’t fall under Alusa. Once Sukhadeva Goswami realized that he could remain in the material world and by being active in devotional service, he would not attract the loss of Karma.

He would not be entangled in the action and reaction of the material world. Then Sukhadev Goswami immediately took birth and he wanted to leave home. And he walked out of the house with his father running after him. Son. Son, where are you going? Come back. What son wants to see there? What father wants to see his son take sannyas on the day of his birth? Actually, Sukhadev Goswami didn’t require to go through the rituals. He didn’t need a ramen thread. He didn’t require initiation, formal initiation. He was already liberated. Soon. He was liberated from before his birth. But he became a pure devotee of Kṛṣṇa while in the womb of his mother. So these examples should firmly convince one that the concept that everything is one is not the ultimate vision.

The concept that everything is simultaneously one and different and inconceivably so, is a true picture that Kṛṣṇa is one with his creations, his energies. At the same time, Kṛṣṇa is distinct from them. How he does it is inconceivable for us. That’s his patented secret which if we could unpack, we would also be God. When we make something, a business, a house, we become attached to it naturally. How Kṛṣṇa can make the entire material world and not live here, not be attached to it, just come once in a while to deliver some of our devotees who are stuck up here. But we get so attached to anything we do in the material world. That is the unusual situation that is the difference between us and Kṛṣṇa. So Sukhadeva Goswami was very merciful, Having already realized the absolute truth.

Having already known he could just go on meditating on Kṛṣṇa and not have to worry about anything. But he was so kind that he agreed to teach Maharaj Parikshit the teachings he had learned from his father, Vyāsa Deva. He agreed to teach the Rmad Bhāgavatam to Parikshitvas. And now we have the Rmad Bhāgavatam before us. Thanks to the kindness and mercy of Sukhadev Goswami, the great souls are called Bhuridha, greatly merciful. Ghuri means munificent to the maximum extent. Dha means giver. Very, very munificent. Inconceivably munificent. There are sometimes generous people who give donations to good causes, who are philanthropists, who help the needy. But sometimes they discriminate from one cause and another. There’s a limit to their charitable capacity. But when someone gives everything, he gives more than what we can imagine, more than what we can expect. This is called Bhurida.

That’s the kind of donation given by Sukhadev Goswami, an ordinary person. If they give some donation, they’re glorified as a charitable person. The Sukha Day Goswami had no need for any recognition, no need for marble plaques, no need for material well being, no need for Punya. He was already liberated. He did it simply out of his kindness. And he relished discussing the topics of Kṛṣṇa. With an enlightened listener. So this was such a major occasion that all the great sages, all the great munis, Rishis, Bhaktas, Jogis of the universe, they all started to congregate where Parikshit Maharaj and Sukhadev Goswami are going to discuss the Bhāgavatam. At that time, before Sukhadev Goswami came, Parikshit Maharaj inquired from these great Rishis and yogis that I have been cursed to die in seven days.

So tell me, how can a person who is about to die achieve all the perfection in life? And what instruction is beneficial for everyone, for them to achieve perfection? So the different yogis started to discuss the different Rishis, the Karma yogis they were considering by Karma Yoga you can get some purification. But in seven days will a person be able to do that much Karma Yoga to guarantee salvation? They are arguing they were not sure. Thus, Hatha yogis and Kundalini yogis and Ashtanga yogis, just to learn the Asanas, just to start the Pranayam, take not days or weeks, but months and years. So how they can guarantee in seven days that he will get off the ground? So they are also scratching their head what to say. He’s only got seven days.

The Gana yogis who are discussing the absolute truth in personal form, they spend years and years discussing this topic. Sometime lives before they get liberation, May take birth. Parikshit Maharaj, he wanted guarantee seven days. What can I do? I want to get liberation. So out of thousands of Rishis, scholars and the Vedas. No one could come up with a guaranteed path. This is a very important point. Now in this Kali Yuga, we have a short lifespan. We don’t know whether we will live seven days or seven minutes or seven years or 70 years. There’s no guarantee. Actually, sometimes people say, why do you want to practice spiritual life? You’re so young. And just recently in Malaysia, one case came to my attention. Would the husband die with the heart?

(Side B of the Cassette)

Two children and widow. He was only 36 years old. He suddenly felt dizzy, pulled on the side. He had high blood pressure and he left his body. Fortunately, he was come to some prayer meetings. And so he was chanting Hare Kṛṣṇa, Hare Kṛṣṇa just while he was dying. Showing his future success in Sadgati. But there’s no guarantee. Later his wife told me that the astrologist told me my husband wouldn’t live long. But I was hoping that maybe he will live longer. But what they said now came true. But there’s no guarantee. We can’t say how long someone is going to live. Maybe live long, maybe not. So if we can be guaranteed in a short period of time to achieve success in life, to be able to achieve the realization of God, realization of self, freedom from karma, freedom from suffering, freedom from illusion.

That is the most important instruction. Especially in this day and age. Before, in previous ages, men would naturally grow till old age and die. Now we can ask those persons working emergency ward if any car accident happens or any young people die. But we don’t even have to ask. We all know we ignore our personal experience, our relatives, our friends. One of our life members also. I remember in Malaysia, He was. We requested him to come to the temple for some function. There was a big function, but he said, no, I am busy. I appointed with my friends. He went with his friends and they had some party, some JCs, a Rotary or something. I remember some big club was there and they had some party, some social function. He had too many to drink.

And then he, instead of having someone else drive, he drove himself. And in the night, somehow he drove in such a way that he had an accident with a lorry, with a truck. And he was diverted off the road, right into a water reservoir by the side of the road. And this whole Mercedes Benz went right into the water reservoir, 12ft of water. And when they pulled out the car, he was drowned inside. And he was a very active person. He was a socialite, he was a leader in his community. He was in every club. He was also a good life member. We went personally to his family members meeting a good life member. He wasn’t practicing devotional service, but he also helped Hare Kṛṣṇa movement. So we did prayers for him. We were very grateful. Then his family members, they appreciated very much.

But they wish that he had actually, in retrospect, taken up some of the spiritual practices. But he had kept up with his habits of drinking and partying. And he unfortunately died at an untimely age. So you can give thousands. These are people I mean, thousands and thousands of examples. There’s no question about it. I know in Canada there’s a whole family. The whole family was devotees, actually. Mother, father, but the one son. He said that he was also devotee. But he said, I don’t want to chant so much now. I want to do my business, get married, everything. Then I will chant. The doctors told him he had a heart condition from birth. Still, he wasn’t thinking that I may not live a long time, I should start. But he was chanting one or two rounds, little bit.

He was chanting, but he didn’t want to chant the full 16 rounds of the full process. He kept saying, later, not now. All of a sudden, only 23 years old, he just graduated. He was going for his real estate license. He was getting into business. One day he ran to his father. He said, I am feeling a pain in my chest, daddy Kṛṣṇa. I don’t know if he remembers that Kṛṣṇa. What he said. But then he went on his knees and he grabbed his father. And his father started chanting Kṛṣṇa very loudly. Because he was a full devotee. But then that boy died right there, right? Holding his father. The doctor said, we told he had a heart condition. He didn’t take care. So he was, you know, everyone was encouraging, no. When I get old, you know. But he was older than everyone.

Because he was how old you are? How close are you to death? When I joined the Kṛṣṇa Conscious movement as a Brahmachari, my mother flew up to Canada. And she told me, what are you doing? You’re just too young. Wait till you get old. So I said, mother, you give me a writing. How long will I live then? 25 Years before I die, I can join. Then she laughed. What mother can guarantee how long their child will live? Who can say? So if I am going to die tomorrow or seven days from now, that means I am very old, isn’t it? So none of us know Parikshit Maharaj. He knew seven days to live. He had the date already, the time, the Muhurta, everything was there within that time. He had to get himself prepared.

So he asked all the Rishis, all the great thinkers in the whole world. But none of them could come up with a solution. Until Sukhadev Goswami came. Vyas and Nārada were there. They didn’t say anything because they knew that Sukadev was coming. And he will tell the whole picture. He will give the whole story. So when he asked Sukhadev Goswami that I have Got seven days to live. How can I save myself? Sukhadev Goswami said seven days. It’s a long time. There’s absolutely no problem. Katvanga Maharaj, he was given notice. One Muhurta. And in one muhurta he achieved liberation. You’re given seven days. What’s the problem? By practicing Bhakti yoga, by absorbing your consciousness and hearing the pastimes and glories of Kṛṣṇa, his avatars, his devotees, this frees one from all the contaminations of Māyā and liberates one, gives one not only liberation, but attraction to Kṛṣṇa.

Love for Kṛṣṇa, which is even higher than liberation, gives one Bhakti. Because even the liberated souls get attracted by Bhakti. So Bhakti is more than liberation. It’s a postgraduate state, especially for liberated souls. So Pariket Maharaj, he got this teaching from Sukhadev Goswami. Sukhadev Goswami has become very dear to all the devotees. And the devotees have become very dear to him. You see, devotees don’t like to go to this Gītā, Jñāna, Yajnas. Because there they don’t glorify Kṛṣṇa. They say, everything is God. Instead of saying, Kṛṣṇa is God, he is eternal, he is all beautiful. They will say, the wall is God, the door frame is God. The window is God. Your stool is God. Everything is God. So the votaries say, why everything is God? Why I have to worship your excrement and your window and your shoes? This is all God.

Everything is God. This is unrealistic. Kṛṣṇa was all beautiful, all powerful, all knowledgeable, all renounced. Has all the six corners qualities. He is a God. His expansions, Nārāyaṇa, Vishnu, they are God. Rāma, Chandra, God. But not the door frame. How is that God? That’s God’s energy. But the impersonalists did not distinguish between the energy and the source of the energy. They say everything is. One. Of these big pundits was asked, you say everything is one. But if we chant some ordinary words like door frame. Door frame, Door frame. We don’t feel any bliss. But we see the Hare Kṛṣṇa devotees. They are chanting, Hare Kṛṣṇa, Hare Kṛṣṇa Kṛṣṇa, Hare, Hare, Ram, Hare, Ram, Ram, Hari. How is it? They’re feeling so much bliss. They’re jumping for joy. They’re dancing with their hands in the air in ecstasy. So how is it?

Those words must be different. Brother Pundit said, what do you mean? You don’t know? Don’t think that the words Hare Kṛṣṇa and Rāma have got anything Special to them. It’s not the words Hare Kṛṣṇa and Rāma that give these devotees bliss in the Hare Kṛṣṇa Mantra. It’s the void between the words that gives the bliss. They can say anything without scruple. Why only the avoidance between Hare Kṛṣṇa give bliss and not the void between dwarf rings? And why all the shastras are saying the name of Kṛṣṇa is having all the qualities of Bhagavān, having all the qualities of Satchirana. Why don’t they refer to the shastra? But this is the nature of their pundits today. In order to establish their impersonal philosophy, they speculate and say anything they like with impugnance. And so how can a bhakta be there and feel happy?

They get disgusted in the name of Panditya. They are just saying any damn nonsense and people nod their head. You ask, what did you think about Swamiji’s lecture? Oh, fantastic. What an orator. What a speaker. He’s so great. And what did Swamiji say? What did he say? I am an ordinary person. How can I understand what a Swamiji says? Swamiji is so bright, so brilliant. I will never understand. He just said words and it was beautiful, like a flow of water. Oh, wonderful. The people think that, oh, some pandit just speaks some words and it sounds good. You don’t know what he’s talking. It doesn’t make any sense. You think it’s a great pandit because he spoke so many things that don’t make any sense. But this is diametrically opposed to the bhaktas. When Sukhadev Goswami spoke to Parikshit, every word was understood by Pshit.

And what he couldn’t understand, he would ask. It was a communication, not simply a show how to give transcendental knowledge to the devotees. So when Śrīla Prabhupda, his divine grace, AC Bhaktivedan Swami Prabhupāda spoke, it was very clear what he meant. He was trying to communicate to the people, to give them his message. He wasn’t trying to show great pandit words which people won’t understand. Any preacher could start to speak a lot of things from the Vedas which will confuse people. But if the people, ultimately all you do is impress them, I know more than you do. And they don’t know how to get the goal of life. What is the use? You can go to the doctor and he can tell you, well, you know, what’s wrong with you?

You have got, you know, apectystomy, atraxia, neurolosis, phenomenosis, and you know, start throwing out Latin words and you don’t know what’s going on. He could tell you, this is what’s wrong. You have got liver problem. And you take this medicine and you cure it. Now what do we want? We want a cure or we want to show the doctors amongst themselves, they will discuss in their Latin. But when they are discussing with ordinary people, they want to just tell the person what to do to get cured. So that’s what Vedic culture is really about. And that’s why the bhaktas and the impersonalists have got this clash. Because the bhaktas want to see that people develop bhakti for Kṛṣṇa. Let them get saved, let them get knowledge. But generally the impersonalists want to see that everyone should become God.

And in order to establish that, they had to do a lot of speculation. And some of them just want to show up that they know how to speak very nicely. So that’s for every individual to decide. Just like you decide what doctor you want to go to. There are so many doctors. You have to choose your doctor. You have to similarly choose your guru. Who you want to go to, who you want to get the medicine from. Someone who is a big famous pundit but never tells you something practical or someone who actually gives you the medicine to cure your disease. So there’s a story about one Sanskrit pandit who was walking through the village. Maybe you heard this. I don’t know. He was going home at night, just in the sunset.

When he was about to leave the village, one villager told him, my dear sir, don’t go that way. He said, why not? Because that way is a forest. There’s a tiger. The pandit said, tiger? I am a scholar, I am a pundit. What do you mean tiger? You don’t know? The Sanskrit word for tiger is bhagavad. The bhag has got many syllables. Bha, gra. Each syllable has got meanings. BHA means opulence and power. And GRA means someone very energetic and forceful and so on. Sir, I don’t know all the Sanskrit meaning of the word bhagra or tiger. I only know, sir, that the tiger may eat you. So better you go to the village and that you will be saved. Why all this fear? After all, I am a pandit. I am a Brahmin. My life is meant for others. Let me.

If I get eaten by the tiger, what’s the harm? I will be feeding the tiger, isn’t it? Sir, I thought the better use for a Pandit than be tiger food. Why don’t you go to the village? Hari? Don’t worry. And he was going on with his Pandit knowledge all about the meaning of tiger. And he started walking in the forest. It was very dark. There was a little movement in the bush. He looked all of a sudden Raa. The tiger leaped, dived on him and grabbed his leg and was chewing his leg. Oh. The Pandit was on extreme pain. Suddenly he remembered there’s another meaning to the word tiger. One who eats one. Why didn’t I remember that meaning and take the villager’s advice? And then he was finished. So Shankaracharya, he also said the Bhajagobindha Bhatsagobinde.

Give up all this word jugglery, all this argumentation, worship Gobinda. Otherwise you will be wasting your life. Don’t be a fool. Wasting your life in all this word jugglery. Worship Govinda. That was his conclusion. So Sukhadeva Goswami, he was a great transcendentalist. He saw Kṛṣṇa, he realized Brahman, realized Kṛṣṇa. And now he is speaking the Seema Bhāgavata tongue. He is not an ordinary person. Sometimes people say who wrote your scripture? Who is it spoken by? So these are the personalities who spoke the Vedas who spoke the Śrīmad Bhāgavatam written by Vyasadev incarnation of Kṛṣṇa spoken by Sukhadev Goswami. A realized soul, A person who saw God. He first saw God as a light, then he saw God as a person. These are completely liberated souls empowered by God, by the Lord to give this knowledge. So there’s no need to be shy.

If someone says well, what’s your scripture? We should be proud. This scripture is not a mythology. If you would call the scriptures of other religions a mythology then there would be death warrants out for you. I can guarantee I do not need to elaborate further being where we are. But the situation is like that. But people, they say that our Vedas are mythology. But you cannot say that of other scriptures in the world. And how we tolerate to allow that people will call Vedas a mythology. Vedas are scripture. They are Shastra, they are words of God. They’re not myths, they’re not folklore. They’re the truth written down by great souls by liberated, the empowered incarnations of God for our salvation, for our deliverance. They’re the laws of God in writing. So Sukhadev Goswami, he was an authorized representative of the civilic succession.

And Parikshit Maharaj, he wanted to achieve the perfection, but in the authorized way. So he was asking the authorized persons how to achieve perfection. And then he got the shelter of Guru and he got the instruction. But sometimes we think that without going through Guru, without going through the authorized way, we can still achieve the perfection. So there’s a story that explains the error in this conception. That’s called Gaatse Kathal gope tel Jackfruit in the tree. Oil on your mustache. You know that story? So one time there was one man walking india alongside on the road. And he was going in the country by the side of a big fruit orchard. And in the fruit orchard there are many mango trees and many jackfruit trees. Jackfruit is also called katal in some of the languages. I don’t know in Malayalam or Tamil. Chaka. Chaka.

So must be from Chaka came Jack. Maybe, you know, in Brazil, in Portuguese, they call it jaca Jacques fruit. Jaca fruit. Interesting. So this person, he loved Jacques fruit. He loved the jackfruit. And when he’s walking in the road, he saw in this one tree there was a gigantic jackfruit like this. And it was fully ripe. The smell was coming. Mmm, that sweet Jacques smell. And he thought that there’s nobody around, nobody guarding the fruit. Let me eat it. But then hesitated. If I eat the fruit, he’s got a big mustache. I will get. Jackfruit’s a bit sticky. It will get stuck in my mustache. So he decided, let me go and put some oil on the mustache, then it won’t get stuck. So he went to the store and got little oil and greased up his mustache. I mean, he was, you can understand.

He was so sure he’s getting the jackfruit, he’s going to be eating the jackfruit, that he didn’t hesitate to put all the oil already. He didn’t wait to get the jackfruit. He already was oiling. He was so sure he’s getting it. So he went back and looked. There’s nobody by the tree. He started climbing up the tree. He’s a very tall tree. He’s going up higher. And he’s just. The drool is coming. He’s salivating. He’s so eager to eat the jackfruit. But then all of a sudden, the tree branch broke. And he felt. And he’s lying. Oh, maybe his bone was broken or he’s completely sprained. And he’s lying on his back, twisted in agony, crying out. Then the gardener, heard him screaming. He came running. Jaca Thief started to beat him with his latte.

You know, there he is lying, getting beaten with the oil on his mustache, looking at the jackfruit in the tree. So this is jackfruit in the tree and oil on the mustache. That’s as close as he got to the jackfruit. Just agrees to the mustache that sometimes we think that, oh, I am going to get absolute truth. I don’t need guru. I don’t need to go. If he had got permission, if he had bought the jackfruit, he could have got it even if he begged it. But then he wanted to steal it. So instead he fell off the tree. In spite of his eagerness, in spite of his attachment, in spite of his ego. What did he get? He got pain in the back, broken bone, stick on the hip. The only thing he had to show, a little oily head on his mustache.

So we shouldn’t mistake our enthusiasm to realize with actually realizing there’s a difference. You know that story of the bumblebee trying to get in the bottle? Oh, honey. Another example, there was a bottle of honey, and one bee came and he could smell the honey, see the honey. And he thought, honey. I mean, bees are. The honey is the goal of life for bees, you can say, right? Nothing they like better. So the bee, he moved back and he was going to fly, go right into the honey. So he got. And he hit that bottle. He didn’t know what the glass was. He just sees the honey. What’s this honey? It’s got this hard little bit, hard crust to it. So break through and get into the honey. He can’t figure out the glass because he can’t see the glass. It’s clear, clean glass.

So again he moves back. One more try. Here we go. Honey. Smashed again. So again and again he’s trying. Pretty soon, you know, he’s like completely, where am I? What is happening? So somehow he flies around and he ends up on the top of the honey bottle. The lid is still on the bottle. There he’s sitting, and the smell of the honey is so strong, it’s coming up through the lid. Honey. I have achieved honey. Honey. Praptogia. He thinks, now I have got it. Actually, he had not achieved the honey. He had only got a strong smell of it. But by that time, he was a little dazed. He thought, I got it. Sometimes people think I have achieved the goal. I got the bliss. I am feeling some happiness. But they’re just getting a smell for it. They’re not getting that real bliss.

They’re not getting that deep, profound bliss that they would get if they really practiced properly. They’re also trying to break into the honey bottle. But if a guru creeps out, he takes the lid off the honey and you take the honey out. We cannot get in a honey bottle unless the guru opens the lip. So many people, they will tell you that, oh, I realized God. I have seen God. He comes in my dreams. I talk to him in the backyard. But you see that why you are so attached to so many bad habits and so many things. You’re not many of these. There are so many habits. You don’t need to. Everyone can see that if someone is so much in love with God, why they are depending on so many other material things, that means that we cannot believe what everybody says.

They may have a sincere feeling like that, but they may be just like that bee, getting a smell, not getting the real thing. We need to get the real taste. And that has to be gotten like Parikshit Maharaj did. He could have speculated. He could have done any. But he went to the authority and he asked, I want to know the absolute truth. I want to know what is good for me. How can I be guaranteed a success in this short time with the hardest.