19920103 Bhagavad-gītā 9.3

(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 3, 1992 – in Mathurādeśa. The lecture begins with a reading from Bhagavad-gītā 9.3.

The following is a class given by his Holiness Jayapatakaswami Maharaj on January 3, 1992 in Maturadesh. The class begins with a reading from the Bhagavad Gītā, chapter nine, verse three Chaitan Asad Purusha Dharmasya shaparantapa aprapia mamnivatanti vithyu san Sarabhatmani Ashraddana Purusha Dharmasya Sister Aprapiyamangnivatante translation by his divine grace to the AC Bhaktivedanta Swami Prabhupda those who are not faithful in this devotional service cannot attain me, o conqueror of enemies. Therefore they return to the path of birth and death in this material world. Translation with repetition those who are not faithful in this devotional service cannot attain me, o conqueror of enemies. Therefore they return to the path of birth and death in this material world. Purport by Shila Prabhupda the faithless cannot accomplish this process of devotional service that is the purport of this verse. Faith is created by association with devotees.

Unfortunate people, even after hearing all the evidence of vedic literature from great personalities, still have no faith in God. They are hesitant and cannot stay fixed in devotional service of the Lord. Thus, faith is a most important factor for progress in Kṛṣṇa consciousness. In the Chaitanya Charatamrita, it is said that faith is the complete conviction that simply by serving the supreme Lord Śrī Kṛṣṇa, one can achieve all perfection that is called real faith, as stated in ashrima at Bhāgavatam. Fourth canto 34th chapter 14 verse yatharor Mulan Tripyanti tatskanda bhujopasaka prana paharachayatendriana tataiva sarawar hanam achute ja translation by giving water to the root of a tree, one satisfies its branches, twigs, and leaves, and by supplying food to the stomach, one satisfies all the senses of the body.

Similarly, by engaging in the transcendental service of the supreme Lord, one automatically satisfies all the demigods and all other living entities. End of translation prabhupda continues. Therefore, after reading Bhagavad gītā, one should promptly come to the conclusion of Bhagavad Gītā. One should give up all other engagements and adopt the service of the supreme Lord. Katharine the personality of Godhead if one is convinced of this philosophy of life, that is faith now the development of that faith is the process of Kṛṣṇa consciousness. There are three divisions of Kṛṣṇa conscious men. In the third class are those who have no faith. Even if they are officially engaged in devotional service, they cannot achieve the highest perfection or stage. Most probably they will slip after some time.

They may become engaged, but because they haven’t complete conviction and faith, it is very difficult for them to continue in Kṛṣṇa consciousness. We have practical experience in discharging our missionary activity that some people come and apply themselves to Kṛṣṇa consciousness with some hidden motive, and as soon as they are economically a little well situated, they give up this process and take to their old ways again. It is only by faith that one can advance in Kṛṣṇa consciousness as far as the development of faith is concerned. One who is well versed in the literatures of devotional service and has attained the stage of firm faith is called a first class person in Kṛṣṇa consciousness.

And in the second class are those who are not very advanced in understanding the devotional scriptures, but who automatically have firm faith that Kṛṣṇa bhakti, or service to Kṛṣṇa, is the best course, and so in good forth and good faith have taken it up. Thus they are superior to the third class, who have neither perfect knowledge of the scriptures nor good faith, but by association and simplicity are trying to follow. The third class person in Kṛṣṇa consciousness may fall down, but when one is in the second class he does not fall down, and for the first class person in Kṛṣṇa consciousness there is no class and no chance of falling down. One in the first class will surely make progress and achieve the result at the end.

As far as a third class person in Kṛṣṇa consciousness is concerned, although he has faith in the conviction that devotional service to Kṛṣṇa is very good, he has not yet gained adequate knowledge of Kṛṣṇa through the scriptures like Śrīmad Bhāgavatam and Bhagavad gītā. Sometimes these third class persons in Kṛṣṇa consciousness have some tendency toward karma yoga and jñāna yoga, and sometimes they are disturbed. But as soon as the infection of karma yoga or jñāna yoga is vanquished, they become second class or first class persons in Kṛṣṇa consciousness. Faith in Kṛṣṇa is also divided into three stages and described in Śrīmad Bhgavatam. First class attachment, second class attachment, and third class attachment are also explained in the Shimad Bhāgavatam in the 11th canto.

Those who have no faith, even after hearing about Kṛṣṇa and the excellence of devotional service, who think it is simply eulogy, find a path very difficult. Even if they are supposedly engaged in devotional service, for them there is very little hope of gaining perfection. Thus faith is very important in the discharge of devotional service. Thus end the Bhaktivedanta Swami translation and purport to text three, chapter nine of the Bhagavad Gītā as it is in the matter of the most confidential knowledge spoken today, the 3 January 1992 in Oman, on our 505th year of our Lord Caitanya Mahāprabhu oṁ tatsat hare Kṛṣṇa. So today’s verse is a bit heavy. I didn’t choose it. It’s the one I was asked to speak on. But the truth is the truth. We had to see that truth as it is.

If we have faith in Kṛṣṇa, if we have faith in his devotional service, then we can be assured to achieve success. If we don’t have faith, then it’s very difficult to practice the process of devotional service. So an elaborate explanation has been given about different degrees of faith. 1st, second and third class, Indashreemad Bhāgavatam, 11th canto. These descriptions have also been given. So Śrīla Prabhupāda has expressed it in very simple terms, that there is a question of faith and a question of knowledge. So the first class devotee has got both faith and knowledge. Second class has faith, but only a little knowledge. And the third class has little faith and little knowledge. So you can note that someone with knowledge and no faith has been omitted, because if that was a sin, it doesn’t matter if you have knowledge, don’t believe in it.

That we have many pandits who know what the Vedas say, but they don’t believe it, so they can’t be counted amongst the devotees. So faith is a very basic ingredient, or the basic ingredient. And when we talk about faith in the modern day and age, to some degree, it’s almost like a dirty word, because we have heard so many people tell us, you have to believe, you have to have faith. And the modern ideas, we shouldn’t blindly believe in anything. Science has imbibed that in the educated people, that we shouldn’t believe in something unless it’s proven. This, of course, is also very popular all over the western world.

You might be surprised, or at least interested to know that in some respects, this is why Kṛṣṇa consciousness has been so successful all over the world, is because in comparison to other alternatives, the vedic knowledge is very systematic, very logical. It’s quite easily understood by persons with a scientific background that it encourages people to make inquiry. The first verse of the Vedānta sutra is a taught Brahmajigasa inquire into the absolute truth. So this is a very positive point. The Vedas want people to have faith based on knowledge. The whole vedas were written with so much detail so that all of you could study the Vedas. And gaining this knowledge you would have a clear picture of what is life? Who are you? What is this world? Where has it come from? Where are you going in the world?

What do you, what happens to you after your body dies? All these questions are very clearly answered in avedas. In fact, questions like why are children born blind or crippled or people are born with birth defects which are considered great mysteries to many are explained in the vedas. In fact, hardly there’s a question that comes up that we cannot find directly some reference in the vedas which will give us a picture or an idea or answer to that question. So how does one, although all the knowledge is there, how does one get faith in the knowledge? Just like in a science class, they say they do experiments in the laboratory. For instance, water is h two o. Hydrogen, two parts oxygen, one part.

So they put hydrogen in a glass bottle with oxygen and then you light a match to it and on the side of the bottle there’s water condensed. So in this way they demonstrate hydrogen and water together. Hydrogen and oxygen produce water. H two o. So you might be interested to know that in the shema at Bhāgavatam when it describes the creation of the world in the second canto it describes that in the beginning things began from the subtle state and gradually became in more and more gross states. That means it went from the spiritual to the ego, from the ego to the intelligence to the mind. Then it went into the ether, then it went into the gas state. So there it mentions that gases combined with electrical energy produce water. Simple thing.

You could easily read through that verse and go on to the next one which describes how water becomes solid. But then if you remember back to your science experiment or the one I just explained the gases of hydrogen and oxygen together combined with fire produce water. Well, that’s how the bhāgavatam says this material world was created. That’s one of the steps. Gas and fire produce liquid, produce water. So when scientific minded people read these verses of the Śrīmad Bhāgavatam written 5000 years ago they can see that, well, these are definitely not simply sentimental words. These are not dogmatic points. These are very practical, observable realities which we can even see today. And this is the most clear explanation with such detail how the world evolved or how it was created. There’s a kind of evolution.

But the evolution was started by Kṛṣṇa and that evolution goes according to a very strict plan and at every point the will of Kṛṣṇa or Vishnu is there to make the things happen. Otherwise it doesnt happen. Its not Just an accident that these different steps happen. Someone has to push the button to make the spark go, so to speak. And thats Kṛṣṇa, thats Vishnu is expansion. So Kṛṣṇa, in the Bhagavad gītā, he gives many very practical examples. Just like he says, dehinosmin chita dehi komanam javanam jara dehantara prapti dhirastattinamu. That we are changing our bodies from a child to a youth, from a youth to old age. Continually we change our bodies. Finally, leading up to the time when we had to leave this body, the huntera prapti, we had to leave the body. But after leaving this body, we get a new body.

So Kṛṣṇa is saying, what is the difficulty to understand? You have already been changing YOur body so many times. The little child body is not the same as a youths body as the old persons body. Theres a difference in the bodies. Modern science says every seven years the body changes. Well, some scientists say seven, some say twelve years. In any case, one of the two, the Vedas, say twelve years. So we change our bodies every twelve years. All the cells in the body are changed. But how we remain the same person? How we can identify that I am the same person, same memory, even though the body changed. So Kṛṣṇa uses this example similarly, your mind, your intelligence, your ego will go. Even after this body is finished, it will continue to exist. You, the spirit soul, will go on existing.

You will take a new birth and change and turn to a new life, a new janma. So what is the difficulty in understanding? So one time Prabhupda was explaining Bhagavad Gītā to a group of priests, christian priests in the west at a seminary. And he told them, look at Bhagavad Gītā is explaining this very point. He quoted this verse, you go from youth to old age, youth to child to youth to old age. Now, is this only meant for Hindus? The Christians are not going from childhood to youth to old age. The atheists are not going from childhood to youth to old age. See, Kṛṣṇa was not speaking this verse only for one community or he was speaking for everyone, all human beings. This is the science of the life. This is the science of the selF.

So you should all read the Bhagavad Gītā, he told them, because this is a universal book which tells us about life. And many of them have taken the Bhagavad Gītā. Many german scholars, many russian scholars, many american scholars, they are studying these Vedas now, especially the Gītā and Bhāgavatam, with great interest. But it’s a very unfortunate thing that many of our intellectual, educated Indians, where these books are actually a national heritage, they have not gone deeply into them. Some have and many haven’t. So we are trying to encourage people to actually go into the subject matter very deeply, because by doing so, naturally a person’s understanding, their faith will become enhanced and they will achieve the perfection in life. If we dont have faith, the Kṛṣṇa says, you wont get the perfection. How well get faith if we dont have the knowledge.

But this knowledge itself is very dry. So this path of bhakti yoga is not only knowledgeable, but it’s also applying the knowledge. That’s why we have the practice of devotional service. We chant, we engage in the bhakti processes, hearing, chanting, remembering, bowing down before guru and Kṛṣṇa, offering prayers, offering worship, being a servitor, being a friend and surrendering everything. It’s called Navavida, bhakti, Savanam Kirtanang Smaranam, bishno pada sevanang Bandhanam Archanam dasyam Sakyam Atmani Vedanam. By this practical process, then one can realize the lessons of the Vedas. They can practically realize or put their faith to test. It’s like our life is a living scientific experiment. You can apply this knowledge in your life and you can see whether it works.

So the principle of devotion is explained here that just as the root of a tree gives a nourishment to the whole tree, just as the stomach gives a nourishment to all the senses, so Kṛṣṇa, when we serve him, he gives the happiness, the knowledge, the fulfillment to everyone, because he is the root, he is the origin. Ishvara Parama, Kṛṣṇa Satchit Anandavigraha, Anadi Ādi Govinda Saravakarana karanam. Do you know the story about the foolish priest and the foolish gardener? Did I tell you last time I was here? You see, india there was one king, like a small king, zamindar type. He had a big garden, he had a temple, he had his palace and so many things. So some of his employees were actually not very expert. In fact, they were quite foolish, especially had one foolish gardener or Mali.

And he had a foolish priest. So one day he went to see the gardener, to see the garden. And when the gardener saw that the master is coming, he immediately took the watering can and he got a ladder, and he climbed up on the ladder and he started to water all the leaves of a tree and all the flowers and all the fruits. And that lord looked at him and said, what are you doing? He said, I am watering the tree. Why? You’re watering the leaves and the flowers and the fruits. Why don’t you water the root? He said, what? The root is under the ground. We don’t see it. The beauty of the tree is the leaves and the branches and the flowers and the fruits. I am watering them. What is the use of watering the root? We don’t even see it.

Am I foolish, gardener? You don’t know. If you water the flowers and fruits like that, you may make them rot. You have to give the water to the root. The root takes all that liquid nourishment and gives it to the whole plant. But I am working so hard. So look at. I am giving the water to every leaf. It may be, but it was the use. You just give the water to the root. That’s where it needs to get the water. Okay, sir. From now on, I will do it. Nobody told me before. Then the landlord, he went to his temple. And there in the temple he found that the priest. He couldn’t find the priest. Actually, he went. He found the priest was sitting in a small room on the side there. The Priest had all the mahabashatam in front of him in big plates.

And he was sitting on an asana. And all over his arms he had dal and rice rubbed on his arms. And he’s watching the priest. Priest is taking some sweet rice and he’s taking sweet rice and he’s chances. Mantra o paramanhayana. And then he shoved it up his nose. My goodness. What’s he doing? Then he took some of the subjit, some of the dal and taking the dal. Then he proceeded to put the dal in his ear saying the mantra, oṁ dhalaya karnaya. What’s going on? He’s putting dal in his ears. Then finally he took the chutney in his hand. And then he put the chutney in his eyes saying the mantra, oṁ Chaknaya. Stop it. Stop it. The landlord. What are you doing? You’re going to kill yourself. What are you doing? He couldn’t see. He had to wipe his eyes.

Oh my lord. Yes sir. Yes sir. What are you doing? Why don’t you eat the food? What are you doing? Shoving it up your nose and your ears and your eyes. Sir, every day I am eating the food in my mouth. But the stomach doesn’t do anything. It just sits there. But my senses are doing all the work. My eyes, my ears, my nose. Why not let them enjoy? Let them enjoy the food. Let the eyes enjoy the chutney. And the ear. Enjoy the dal and the nose. Enjoy the sweet rice. So, you foolish priest, you’re going to kill yourself this way. Your eye cannot digest chutney. I am understanding that, sir. Now it’s really hurting. That chili was too much. And if you get dal in your ear, you’re gonna get infection. It’s going to go rotten. What did you say, sir?

Very hard to hear. What? Doll in the ear. You speak a little louder, please. I am telling you should put the food in your mouth, chew it, swallow it, and let the stomach digest it, and all the senses will be nourished. Oh, all right. From now on. So here we have the foolish gardener and a foolish priest who are trying to water all the leaves and branches or feet. All the senses. But I couldn’t resist to tell you this funny story when I read the verse here from the bhāgavatam, which explains how Kṛṣṇa is like the stomach and like the root in the plant. You give the seva to Kṛṣṇa, you give the worship to Kṛṣṇa and all of the existence benefits.

Just like it’s so ridiculous if we think our person is going to put Chutney in his eye and Dal in his ear, it’s totally ridiculous. But we are doing such ridiculous things. We are trying to serve the independent people in the world without serving Kṛṣṇa. And it’s as foolish as putting chutney in our ear or eyes. Nobody can be happy in this world by sense gratification. That is the real mystery of life. It is the confidential knowledge. The more we try to be happy by enjoying, the more we cause suffering for ourselves. In the fifth chapter of the Bhagavad Gītā, Kṛṣṇa clearly says the cause of suffering is our desire to enjoy. The cause of real happiness comes when we serve the root of the existence. Although it may not appear obvious. Obvious? It’s not obvious, but it is the actual secret of life.

We are parts of God. When we serve the Lord, we become happy. Just like when we feed the stomach, the senses become strong. When you put water on the root of the plant, the whole plant becomes strong because we are part of Kṛṣṇa. When we serve Kṛṣṇa, when we do our daily duties with an eye to pleasing Kṛṣṇa, then we become happy. And even though we want to be happy and we try to make ourselves happy, even though we get more money or more possessions, more vcr, better car, better still, we’re not happy. Why is that? Not fully satisfied. Because we are not this material nature. We are not this body. So it’s like a fish out of water. Say, you have a fish. Oman is a famous place for fishing for millions or thousands of years. Sana sea.

So many fishes have been caught here. Now when a fish is taken out of the water, say, if you give him a nice bed, put a little fan on him, give an ac, let him watch the tv, CNN or british, BBC, World news, anything you give all facility. will that fish be happy? The fish wants to put me back in the water. So when we say fish out of water, we are spiritual by nature. AhAnG, BRAHmasmI, all the Vedas say, all the scriptures that write that living entities are spirit, we are spiritual, we are the same nature as Kṛṣṇa. Kṛṣṇa is the PaRampurusha, he is supreme spiritual, and we are jivatma. We are the minute spirit, but we are part of Kṛṣṇa. Kṛṣṇa nagītā explains mamay vangsu, jīva loke jīva bhuta sanatano my aungsa. Mamay aksa means part.

My part and parcel are the jīva atmas. They are sanātana. Sanātana means eternal, no beginning, no end. One devotee came to see one of our life members. Actually, he was not a life member. He was one member from parliament in South Africa. Just few days ago he said that everything in this world has a beginning and an end. We see that. So what is the beginning of God? How did God begin? How did Bhagawan begin? So this is the whole teaching of the Vedas, that Kṛṣṇa has no beginning, he has no end. He always existed. This material world is coming as a byproduct of the spiritual world. Temporarily it’s created, maintained and then destroyed again. Bhutwa, bhutwa parliya tey. Again, it’s coming and going. But the spiritual existence is always existing because this is temporarily coming and then going.

Therefore, this world has a beginning and an end, and everything in this world has a beginning and an end. But in the spiritual reality, there’s no beginning, there’s no end. So Kṛṣṇa has no beginning, no end. We are part of Kṛṣṇa, we have no beginning, we have no end. But now, somehow or another, we fallen into this material world. And therefore we are bound up by the loss of karma. And according to how we act, we have to take the reaction. So the animals, they think they’re the body. The cat thinks he’s a cat, the dog thinks he’s a dog. If you tell a cat and dog you’re not a cat, they’re not. Believe you, isn’t it? What’s the difference then between human being? Human being is thinking that he’s the body. I am indian, I am american. I am chinese. I am russian, I am european.

The human being has enough intelligence to say, I am not this body. I am the soul, the living force in the body. That’s the special advantage of the human body, human birth. So Caitanya Mahāprabhu, he told his followers, I want you to make free every man, every woman, every child, every old person. From the suffering of birth, death, old age, disease. From the suffering of this material world. I want you to make everybody happy. This was his instruction. Make everybody happy. And the way he wanted us to make everybody happy was let people know about their eternal nature. Let them know about their eternal relationship with Kṛṣṇa. Let them enjoy their own spiritual, natural bliss which is within them. If you say, okay, make everybody happy, that’s a very hard thing to do. Say you want to make everybody happy and you had unlimited money.

So you started to give people money. But then one person, well, he gave me 10,000. What do you call the money here? Riyals. But the other guy, I should get 50,000. It’s not enough. Even if you give people millions and billions, still they will say it’s not enough. So how do you make everybody happy? Materially? Materially. There’s no way to be completely happy. Because even if you get everything you want then you have to worry someone will come and steal it from you. Or it will get stolen or destroyed. So you will be in fear that I will lose what I have. And eventually you will lose it anyway. Because everything in the material world is temporary. So there’s desiring, there’s fearing and there’s lamenting. Calm boy and soaked. Or it will get stolen or destroyed. So you will be in fear that I will lose what I have.

And eventually you will lose it anyway. Because everything in the material world is temporary. So there’s desiring, there’s fearing and there’s lamenting. Calm, bhoi and soaked. These three natures are there in material life. But for the devotee, they have maximum material peace of mind. And they have the spiritual bliss. They have the happiest situation. Whatever they get, they accept it as the lord’s mercy. They work hard, they do their duty, maintain their family or obligation according to their religious codes with the idea that Kṛṣṇa should be pleased. So if they get something, they’re happy. This Kṛṣṇa’s mercy. If they lose something, they take it. This ka’s mercy. He wants me to become a little detached. So whatever happens, the devotee takes it as the lord’s mercy. In fact, there’s a story in the Purāṇas about one king and his pandit.

And whatever would happen, the pandit would always tell the king that whatever Kṛṣṇa does is good. So one day the king went out hunting. And he lost his finger in the hunt. He came back and he asked the priest, look it. I lost my finger. What do you think? So whatever Kṛṣṇa does, it’s good. I lost my finger and you’re saying it’s good. You just say the same thing every time. What kind of a pundit are you? Put him in jail. He’s just a tape recorder. He’s not a pundit. He’s just repeating the same thing like a parrot. Everything Kṛṣṇa does, good. Everything Kṛṣṇa does. What is all this? I lost my finger and he’s saying, it’s good. Put him in prison. Enough is enough. So then that king. He went out hunting again. But this time he got separated from his party.

And he got captured by some dacoits. The dacoits took him into one cave. And there was a big deity of Khali. And they wanted to do Nara Bali, human sacrifice. So they bathed him and put him in white cloth. Put some scented oil on him. Tied his hands behind his back. Put him in front of the altar. The priest came out with a big chopper. Prayed to Makali. And he was lifting the chopper, ready to cut. Then he stopped. He said, he’s incomplete. How can I offer to Kali. An incomplete person is missing a finger? I reject this offering. Throw him out. Reject it. They all took him and threw him out. Rejected. He felt so happy to be rejected. He went back to his kingdom. And then he immediately said. Bring that priest here. He said, I fall at your feet.

I committed such an offense to you. You said, whatever Kṛṣṇa does is good. And now I realize it. If I hadn’t lost my finger, I would have lost my head. But one doubt I have without just cause. I arrested you and put you in prison. So how does Kṛṣṇa do good? By that he says, sir, I am always going with you everywhere. And I don’t have a finger missing. So if I had been with you, maybe I would have lost my head. So Kṛṣṇa, whatever he does is good. And for the devotee, they have that faith. They put that to practice practically. Actually, in this material world, sometimes it’s very difficult to understand. Because the laws of nature are very hard and complex. Kṛṣṇa, although he creates the material world, he doesn’t intervene except under very special cases.

He allows the things to go on normally according to the laws of karma. But when it has to do with his devotees, then he takes a personal interest. Because the devotee has personally surrendered to Kṛṣṇa and offered his life to Kṛṣṇa. But sometimes the devotee may think that if I am serving Kṛṣṇa that Kṛṣṇa should give me things the way that I want. We get sometimes an idea that serving Kṛṣṇa is something like serving Śānta Claus. Whatever we want, we will give a list, a shopping list. And he will bring it on a given day, Christmas Eve. But that’s not the actual relationship explained in the Vedas Bhakti does not mean business. In fact, Kṛṣṇa, when he offered to. When our shinghadeva offered to Prahlad Maharashtra. What do you want? You served me so nicely. I want to give you a benediction.

You can have anything you want. Then Prahlad said, sir, my lord, why are you tempting me? Am I serving you as a business person? That I want something from you? That’s why I am serving you. I am serving you as my offering of love. I don’t need anything in exchange for that. Everybody is working in the material world because they get paid for it. If somebody say, I will give anybody a job, but they do not pay who work for him. But in the spiritual world, people are working for Kṛṣṇa. Even the Lakshmi’s are sweeping the Chintamani stones. Just to get the attraction of Nārāyaṇa. Just to get the attraction of Kṛṣṇa. There are things that are done on the basis of love. So Kṛṣṇa knows better than what we. Than what we know what’s good for us. But Kṛṣṇa doesn’t fulfill exactly the way we think.

Because he knows that will not really satisfy the devotee. He will give. He will wait till the devotee is mature enough to get what will really satisfy the devotee. Kṛṣṇa reciprocates in his own way. Not according to our agenda, according to his agenda. But he will fulfill our desire. Just like Dhruva Maharaj was worshipping Narayan. And he wanted to have a bigger kingdom than his father. When he finally saw Nārāyaṇa, he said, what did I was I? Narayan said, let me give you the kingdom now. He said that I wanted broken glass. Instead I got diamonds. Now I want to simply serve you. What’s the use of a kingdom? Kingdom will come and go. But you are so much better than a kingdom. So now I have got you. I don’t want to lose you, he said, but you wanted a kingdom.

So now ive already arranged for you a kingdom, and you had to be a king for so many years. At the end of that, you can come back to me. So now im afraid, what if I lose you? He said, well, I bless you, that you wont lose me. Youll remember me and come back to me, even though youll be having your family in a kingdom. In the Bhāgavatam, it mentions how after Dhruva, we all know the story. Five years of old age when he saw Nirayan. But after that, he became a grihasta, he became a king. Many things happened, and finally, at the end of life, he went back to Kṛṣṇa. So he started his devotional service with the idea, I want to be a king. So that’s what he got.

But when he got the blessing, he was regretting, why did I desire something? I should have left it up to Kṛṣṇa. There’s a story about one boatman. Nowadays india, you find most of the boatmen have become motorized. They put these shallow pumps in the boat and attached it to a propeller. In Bengal, they call them butties, but. But they make the sound. But previously, the boatmen didn’t have this motorization. They used to pull the boat on the side of the river by rope. Dartana, or something they call used to pull a boat. And alongside the river. The little path was there for them to pull. So sometimes there were thorns, there were stones, it would hurt the feet. So there was one boatman pulling his boat up the stream. And he was thinking, what am I going to do when I get rich?

So when I get rich, I am going to put mattresses down alongside the river where I had to walk to pull the boat so it won’t hurt my feet anymore. Here. The poor fellow, he didn’t think, if I am rich, what I am doing pulling a boat. He’s so conditioned. He thinks that when I am rich, I will put the cushions on the path so I will be easy to pull the boat. Nice soft padding. So this is the kind of logic we use. We don’t know what is the reality. We don’t know what is the real thing, which will make us happy. We speculate I will be happy only if this happens. We think if Kṛṣṇa blesses me, he will give me this. And maybe Kṛṣṇa knows it’s ridiculous. You will never be happy with that. So he doesn’t give what we want. Then we think, oh, why?

Kṛṣṇa didn’t give me what I wanted. Kṛṣṇa must not know what I really want. Or Kṛṣṇa must not be there. Or Kṛṣṇa this or Kṛṣṇa that. Something. We blame Kṛṣṇa, but Kṛṣṇa knows better than we know. But Kṛṣṇa won’t give us something that will destroy us. Because if we become devotee of Kṛṣṇa, he will take a personal interest. Just like there are so many children playing here. Say a child tells the father, I gave this example earlier today. That little six year old or eight year old said, I want to drive the car. So will the father say, okay, go behind the wheel, drive the car. Here’s the keys. will they do that? Even the child cries, I want to drive the car. You won’t let them because they will smash the car up and kill themselves.

Say, a child, I want to play with a knife. Give me that razor blade. will you give? Of course not. But when the child grows up, then he can give the child. When the child mature, knows how to deal with a knife, how to deal with the car. When they’re old enough and mature enough to handle it, then you will give. So similarly, Kṛṣṇa will give what a person wants even more than what they expected. Dhruva Maharaj got something more than he expected. He got a kingdom which never perishes. He got a spiritual planet. He got eternal life. Even his father is gone. Dhruva is living on. He achieved liberation and got his spiritual form. And his mother also got. Because his mother told him, look for Kṛṣṇa, look for God. Suniti also achieved liberation. Any parent who guides their children to find Kṛṣṇa.

If the children find Kṛṣṇa, the parents get a free pass. So Kṛṣṇa gives. But he will first see that someone is ready. That is actually what the person really wants. Otherwise they use you. See, sometimes we go to the devas, give me 1000, we get the 1000. It’s not enough. Give me 10,000, we get another. Give me 100,000, we go. Kṛṣṇa doesn’t like again and again coming. When he gives it, he will give one time whatever it takes to satisfy more than what the person expects. But first he will see the person can handle it. What’s the use of giving if the person is destroyed? Cardamom. He wanted a. He did pūjā. He realized Vishnu. But he said, I want to be a grihastha. Before I can renounce. I had to be a grihastha. I had to experience material happiness.

And then I want to fully dedicate myself without any compromise. So for that I need a good wife who will be also Kṛṣṇa God conscious. And she should also be attractive and all the things that wives have to be. So then Vishnu, he said, okay, this is the girl you married, Deva Huti, the daughter of Manu. And I will become your son. So all these evidence are given how the Lord satisfies. But he does it in a particular way with some discrimination. So if we chant hare kha, hare Kṛṣṇa, hare, hare Ram, hare Ram, Ram, Hari, then we can develop faith for Kṛṣṇa easier. Because Kṛṣṇa, through this chanting, he purifies our consciousness and we get realizations. There was one devotee, one friend, but would not chant hare Kṛṣṇa. But one day there was a accident.

The car was pushed off the road by a truck. The car was heading straight to a big tree. Then that friend of the temple started to chant out Hare Kṛṣṇa. The car stopped just before the tree. Why never chanted before? At that moment they told me so many times to chant. So after that the person started to chant. And then he started seeing how Kṛṣṇa reciprocates with the devotees so simultaneously. If we read Bhagavad Gītā, study the shrima at Bhāgavatam, at the same time we chant and do the bhakti yoga, then we get the actual realization and that gives us very strong faith. Those who don’t have faith, they can understand why you want to chant, why you want to wait till you get old. It’s not for young people. But how long does a person live?

Can anyone say how long they’re going to live? Is there any guarantee how long we will live in this world? So how can we say we’re going to live to be old? We don’t know. So the Vedas tell us. Komaram, Acharet, Pragya. We should start practicing from five years of age, not too young. Five years. Because if we start to practice and cultivate, then this will stay with us our whole life. Maybe it will not fructify or become fully realized until we are old. Maybe someone will realize earlier. But if the practice is there, that will grow and grow. Just like if you have a plant, you want to plant a mango tree. It takes few years before the fruit comes. You have to plant the seed, you have to water it, you have to take care like that. Devotional bhakti is called a seed.

Bhakti Lota beach seed of the bhakti tree is planted by the guru in the heart and the tree will grow and we have to go on watering. Then the fruit and flowers come later. If we want further fruit before the tree, how is it possible? We will get the fruit automatically if we water the tree. So that’s why we need to start to practice now. Attata brahmajigyas. We have to inquire now. We have to proceed now. Then, depending on how carefully we take care of our tree, how good a gardener we are, we may get the fruit very quickly or we may get it a little later. But the tree will be growing. If we say, put it off till later, at the last moment of life, we want to plant the tree. Quick, quick, give me the fruit. I am going to die tomorrow.

 will it work? Of course. Even if at the end of life, somebody fully surrenders to Kṛṣṇa, he can get deliverance. Parikshit Maharaj was given seven days to live. He was cursed to die in seven days. So he was trying to. He asked all the rishis, all the munis, all the great sages, how can I get liberation? Seven days I have. But they couldn’t. They couldn’t come to a decision. The Gana yogis, how Gana takes births. Bhunam Jan Manamante, Ganavang mang prabhatyante. Many, many births. Before you get mukti by ganayog, seven days. What you will do the Hatha yogis and Astanga yogis. Just to learn the asanas, you had to take more than a month or year. Course. What to speak? Seven days. Not enough time. What to speak of? Pranayam and then Samadhi dhyan. This takes time.

Buddha dev meditated six years, and that’s like a world record. To achieve some realization nonstop. Six years. And hardly anyone gets that fat. It takes usually much. And he didn’t also realize Brahman. He realized nirvana. Lower level. The jogis, they couldn’t guarantee him seven days. The karmakundi says, no hope. They don’t even have the scope to give liberation. So Sukhadev Goswami came. He was asked the same question. How can a person about to die achieve perfection? And what is good for all people in the world? I want to give instruction for everyone who’s going to die in the future. These instructions are only for people who are going to die. Any of you who are never going to die, leave this body. This instruction may not apply to you. Sometimes you say the reverse thing. It makes the point stronger.

All of us are going to have to leave this body. So it’s applicable to all of us. So Sukhade Goswami told him that seven days is a long time. Kathwanga Maharaaz achieved perfection in one moment, in one muhurtam. Here, seven days was the problem. Simply, you had to hear and remember the names and pastimes and qualities of the supreme personality of God. At Bhagavān, Śrī Kṛṣṇa and his different expansions, Vishnu Narayam. Then you achieve all the perfection. And so, for seven days, they discussed the bhaktas of the Lord, the pastimes of the Lord, the instructions of the Lord, the nature of the Lord, and Parikshita achieved liberation. Sukhadeva Goswami achieved liberation. But why did Parikshit Maharaj agree to take that instruction from his very child?

He was born grandson of Arjuna, who is a greater bhakta than Arjuna, the friend of Kṛṣṇa who received the Bhagavad Gītā that we’re reading today. Parikshit was in a family of great devotees. He saw Kṛṣṇa in the womb of his mother. When Asvatama tried to kill Parikshit with the Brahmastra, his body was burned and Kṛṣṇa gave him a new body and he could see Kṛṣṇa in the womb. That’s why he got the name Purikit, means to test. Because he saw Kṛṣṇa in the womb, he would see every person. Is this the same Kṛṣṇa? No, not the same. Everyone. He would be testing to try to see Kṛṣṇa again. Once you see Kṛṣṇa, you want to see him again. So he got the name Parikshit because he’s always doing puddiksha or testing, examining every person, looking for Kṛṣṇa.

So it is natural for him to take shelter of Kṛṣṇa at the end of life. If we cultivate our own spiritual consciousness, chant hare Kṛṣṇa, associate with the devotees, then at the end of life, we will also be able to take shelter of Kṛṣṇa. Otherwise, one of our devotees, they went to see the mother who was dying in the hospital, and the devotee requested. Mother, the doctor says you are going to die. Please chant hare Kṛṣṇa. No, no. I like to, but I can’t. I am feeling very weak. It’s difficult for me to speak. I can’t say what you’re speaking. That word is difficult for me. And go. I am sorry. Finished. So many words. He said. Even he said, I can’t say hare Kṛṣṇa. She would have been liberated. No, no. Because they don’t have the culture. They don’t have the habit.

We had to develop the habit in the bhagavad gītā. Kṛṣṇa explained little ahead here on the 12th chapter. Then follow the regulated principles of Bhakti yoga. In this way, develop a desire to attain me. So here, Kṛṣṇa, by the practice of devotional service, we practice. By that we develop a desire to go back to Kṛṣṇa. So by this practice, one will develop faith. By practicing, by hearing, by associating, the faith will grow. We had to develop that determination to serve the Lord with our life. Then we actually become free from the karmas. So this verse that we read the first verse today, verse in chapter nine. Those who are not faithful in this devotional service cannot attain the or conquer of enemies. Therefore, they return to the path of birth and death in this material world. So that should be of concern to us.

How to develop faith? If I don’t have faith, I have to come back to this world of birth and death. So how do I develop faith then? That’s the thing that we need to know. So there’s the recommendation. You associate with those who are faithful. You want to have faith? You develop. You develop faith by associating with people who are faithful. If you are associated with people who have no faith. Hari, why are you doing that? There’s no need for all this. And they go on, how will you be able to develop faith? They don’t know. They’re just speaking out of their negative attitude. You want to develop faith, you have to associate with someone. Kṛṣṇa is saying here, how to have faith. You associate with Bhaktas, Satsanga, Asatsanga, taga, ebay.

We have to avoid intimately discussing these matters with people who are not faithful. If I want to know something confidential about someone, I will go to a friend or some intimate person. If you want to know about Kṛṣṇa, we go to his bhaktas and we find out from them. When Lord Caitanya first manifested the bhakti, when he got diksha, he started to cry for Kṛṣṇa. He started to chant, always, hare Kṛṣṇa, Kṛṣṇa, hare, hare Ram, Hari, Ram, Ram, Hari. He was feeling so much ecstasy. He’s chanting, he’s dancing, he’s crying. But what all the old people that knew him, all the other scholar, he was a big pundit. He had a big toll. So many students. So the other Brahmanas, they were saying, what’s gone wrong with Nimay Pandit? That was the name of Goranga Mahāprabhu Chaitanya. Dev was called Nimāi Pandit at first.

So what happened to him now? He’s gone little bit funny. Some bayou dosh heirs misplaced. He’s laughing, he’s crying. What’s gone wrong? They told the mother, Sachi, you better tie your son up in the house. He’s going with those devotees chanting Hare Kṛṣṇa, laughing and crying and fainting on the ground. He’s got disturbed heirs. Bayou dos. The one said, yes, you should feed him tender coconut. Cool down his brain. Another one said, no. What is tender coconut? It’s not strong enough. Give some bishnu toilam on the head. This will cool him down. Don’t let him go out until he’s cured of this. People go to him. What are you doing? Something gone wrong with you? So finally he went to the shiva’s takura. One great Vaishnava. He bowed down and said, sivas Thakur, ever since I took diksha, now I become changed person.

When I chant, I feel so much happiness. Sometimes tears are coming in my eyes. Sometimes my hairs are standing on end. So I am feeling so much happy. Sometimes the laughter is just coming. The people are telling me that I gone crazy, that I got some disease. So I want to ask you, is this a disease? I am suffering? So Shiva has Thakur thought and he said, yes, you have got a disease. And Lord Chitanya became very grave. Shivaj Thakur said, you have got a disease and I want that disease also. You have got the disease of love of Kṛṣṇa. Kṛṣṇa Prema. Then Lord Chaitanya, feeling a lot of relief, he said, shivas Pandit, I respect you as a very venerable vaishnava. Who knows Bhakti tattva.

When people told me I was got biodose and sick said, if this was true, I am just suffering some disease or I will just take my life in the ganges. What’s the use of living? The highest happiness I ever experienced. If it’s a disease, if I am mad, then what is the use of living? So you reassured me. You actually saved my life. Then Shiva Thakur told him, listen, the love of Kṛṣṇa that you have. Even Brahma and Shiva want that. But they don’t always get. So don’t mind what other people say. You can ignore it. But just to facilitate you the devotees would like to chant hare Kṛṣṇa with you. You can come to my house. I have a garden. You can chant together with the devotees. You won’t let the other people in if they’re going to criticize or cause disturbance.

So in this way, the Sankirtan started with Lord Caitanya chanting with all the bhaktas. Then later Lord Caitanya when everyone became very confident they went out into the street and told everyone to chant. And be happy. So we hope all of you chant and be happy. Perfect your lives here. You’re solving your economic problems, working in the gulf. I don’t know if this is still a gulf or anyway oman. But simultaneously serve, solve your spiritual problem of birth and death, old age, disease and achieve at the same time pure love of Kṛṣṇa and perfection of life. Hare Kṛṣṇa. Thank you very much. Any question? Yes. Adamaya means the yoga Māyā. Kṛṣṇa has got different shaktis and paneshas. It explains Parasha Shakti vividaeva Śrī. That the supreme lord has got different energies. Shaktis means energy. He has got material energy.

He has got the spiritual energy. So Kṛṣṇa comes down in this material world out of his spiritual energy. We come in this material world because of karma, because we are bound to the material energy, which is another level of energy. We are born in a particular family, particular mother and father because of our karmas. But when Kṛṣṇa comes down, he comes on his own free will. So he’s saying, I Sambhavami Atmaya. I am coming in this material world on my own strength. I don’t need to come back because of karma or something. I am coming out of my own strength. This is my own personal Shakti. Using yoga, Māyā, he appears in the material world and he’s visible to the people. But he’s not bound by the laws of karma.

Just like if the head of state wants to go and see the prisoners in the prison house, he can phone up the prison house and say, I am coming to visit your prison. He goes and checks it out and he leaves. He’s not bound by the laws of the prison. He’s not a prisoner. In fact, head of state sometimes releases prisoners. All right, today’s centennial of the nation or independence. Okay? All the minor prisoners are freed. It happens. So Kṛṣṇa comes down to give you all freedom. Hare Kṛṣṇa. Don’t think Kṛṣṇa is one of the prisoners like us. Any other question? You see, in a court, there’s always different lawyers. Now say, one lawyer says, I am right, the other one’s wrong. So the judge is going to say, why are you right? The one lawyer saying, well, I am right.

Because previously the supreme court has judged like this, high court like this. This is the precedent, this is the law, this is the reason why. And the other lawyer said, well, that’s all right. But I am right. Because I am right. I feel I am right. I have a gut feeling in my heart. I feel it. So who will the judge give the award to? The one who just says I am right, because I am very handsome and good looking. And you should agree with what I say. Or the person who’s giving all the evidences and the. Obviously, the one who gives all the backup, the authority. So our vedic culture is based on Veda Pramana. Everything should be backed by vedas. So that’s why we’re quoting Bhagavad Gītā. We’re quoting, you could decide. Everyone has to decide themselves.

You’re not saying that believe that this one is right, or that we’re saying, this is what Kṛṣṇa has said, this is what vedas are saying. This is the conclusion. Always veda culture. Veda culture has been very open minded. Two pundits would get together, discuss who had a better idea. The other would accept him as guru. Nowhere in the world do we find it. We find such open minded history with the ideas always to find a more clear, better understanding of the Vedas. Because the Vedas are so vast. So Caitanya Mahabrabhu, he also met so many people. And whether south India, whether western India, whether Tukaram or whether in Śrīrangam, or whether wherever it was, he met people and he convinced them. According to the shastra, according to the logic based on the shastra, that what is.

According to a personal realization, based on Ashastra, that what is the why this is a better path. Spiritual life in the way it develops in the world is progressive. So Chaitanya Mahabhar showed that in avedas, for this age is recommended. Hare. Nama. Harya. Nama. Haryana. Maiva, Kevalam. Kaloba. Nasteva. Nasteva. Nasteva. Gatyanyata. The brihad. Naradiya, prana. Saying, chant the holy name of Hadi. Chant the holy name of Hari. Chant the holy name of Hari. There’s no other alternative. Nasteva. Nasteva. No other. No other. No other. Not Nawai. Three times. Not Steva, not karma, not Jñāna, not yoga. Only through the process of Harinam, to this process of bhakti, chanting the holy names. Kalo, Katiranyata and this aids of Kali. How he will do the perfect karmas. Who can do work perfectly. Little mistake. Invaders showed one Ranti dev. Not Ranti. Riga, Riga Maharaj.

He was giving hundred cows to every Brahmin. While he’s giving hundred cows, one cow ran back from one Brahmin to the other Brahmin. And he gave. No. Ran back into the. He had million cows there. He’s giving to 100 cow every brahmin. So one. He gives hundred cows. But one cow unseen to him ran back into the main bulk of cows. He gave out the same cow twice. So the one Brahmin cow. I got 99 cows. Hey. That Brahmin’s got my cow. They went to this riga, Maharashtra. You gave me 99 cows. You gave hundred. Took one back. He gave to him. I want it. The nigah, Maharashtra. Look at it. I gave it by accident. And that for that one cow. I give you a thousand cows. So no prestige matter. I did. First you give it to me.

He went to the other Brahman. I give you a thousand cows for this one cow. Let me give it to him. I gave it to him for what you gave to me. I won’t give it up. Doesn’t matter. You give me million cows. It’s mine. You gave it. I won’t give it up. She got caught. And the both Brahmins. Finally they cursed him. What do you do? Gave me a cow that already gave it to someone else. You become a lizard. See, he’s doing so much punya. Giving all the Brahmins 100 cows. What he gets? He gets cursed to become a lizard. Kṛṣṇa was going in the field when he was with Sandrapani, Muni ashram and Ujjain in Madhya Pradesh, I believe. Then he found that king as a lizard. And one kua, one open. Well. So he liberated him and brought him back.

And then the king said that I was trying to achieve perfection by doing good works. But little errand. I became a lizard. Now I am finished with trying to do good work. I don’t want to be a do gooder anymore. I want to be your servant. Because you are the only one who protects the devotee. My good works will never protect me. Now I firmly believe that. Please accept me as your devotee. So not karma, not jñāna, not yoga. But chanting the holy name. Now if I said okay, this is my opinion. Chanting Hare Kṛṣṇa is the best. Who am I? What authority am I? It’s not a question that everybody says that theirs is the best. What do the Vedas say? We’re not saying that what we say is the best. We’re saying that the Vedas are saying this is the best way.

This is the authorized way for this age. The other groups. If they don’t accept. They’re still following some old system. They haven’t come up to date yet. Let them answer why the Vedas are saying. Chant the holy name. Chant the holy name. Chantal. We’re not saying. We’re saying, only because vedas are saying and we are doing and we are getting the result, it works. But if someone has other faith, we don’t disturb them, let them do what they like. Vedas are that broad minded. Someone can do karma, can do gana, can do yoga. We don’t mind. We are just offering that. Vedas say, this is the recommended way. This is the best way for this age. This is the way guaranteeing success. You do it and see people in the western countries, Americans, Europeans, Africans, they are doing and they are getting their visa.

What to speak as someone born as a Hindu, born as an Indian, with already the culture and blood, what is the difficulty for them to practice? Chanting Hare Kṛṣṇa for them is like easy as eating rasgulas. It’s very difficult for people. They can’t even preach in America and they can. They cannot pronounce the Sanskrit. Also. You go in a chinese areas, they try to chant hare Kṛṣṇa. They don’t know how to pronounce ra. They say law, they say Klisno. Holy khalisno. Holy Klisno. Klisno. Klisno holi hole. Hale. Hale. But because Kṛṣṇa is a person, even if your baby doesn’t say, you know your name perfectly, says pita mama ma. You still love it because the baby is recognizing you. It’s your child. So even though someone is chanting hale lama instead of hare rāma Kṛṣṇa, still accepts their bhakti. That’s the wonderful thing.

But if someone already has the ability, they can chant very easily. They can do all the things. One of our sannyasis went to China and he was there and he told them that I don’t eat any meat, fish or eggs. No, see, we’re a vegetarian. You don’t eat meat, fish or eggs. So then they came with a cake. So here’s a cake for you. So what does that, you know, I have some dietary sticks. No, no problem. There’s no meat, fish or egg. No animal, no fish, no eggs. So he’s going to eat it. Well, could you tell me what does it have in it? No, this is cockroach, grasshopper flies. Feeling a little bit squeamish today because their eating habit is different. No? So they don’t eat fish or egg, only grasshoppers and cockroaches, worms.

So they had to go through a lot of austerities to adapt their eating habit and adapt their lifestyle a little bit to accommodate devotional service, which is not so difficult for people from India. But they are doing and they are getting so much bliss. What to speak of someone from India. So we are not saying this is the only way. We are saying the Vedas are saying this is the recommended way in this age. The Vedas are saying it is the only way. If the shastra says nastiva, nastiva, you cannot fault us on that. If we just say we’re the only way, who can say? But we’re not saying. We’re saying the Vedas are saying that this is the only way where you’re guaranteed success. You can do other ways, but you not reached it.

Just like you can go from here to New York by swimming, but you may not reach it. The ocean is there to swim, you know, through Suez Canal or something. Somebody crossed the Pacific ocean by rowboat. They did it. But it’s not very easy. Someone may also get, by one of their previous processes, one out of billions of. They might, who knows? But Vedas say you’re not guaranteed. But if you chant Hari Nam and this aid, you’re guaranteed success. If you fly by jet, you can be guaranteed more. I mean, of course, in material with a crude example, you may get an accident, but say no accident. You’re guaranteed to be there in 20 hours or 16 hours. But if someone goes to cross the Pacific by balloon or by boat, by rowboat, if they make it’s a miracle.

Nobody makes it if they do it. One person did so far and he’s not recommending anyone else try it. They said, what have you proved by crossing the ocean by rowboat? He said, I didn’t prove anything. I didn’t learn anything. Only thing is, I did it. But we don’t know that with our life is it worth. It’s one thing for, but with our life, we don’t want to take such a risk. The Vedas are saying, chant the holy name. Chant the holy name. It says so many places that rechanting the kanam is the easiest way to achieve the perfectionist. The recommended way. If you want to do another way, you may not reach it. In one life you will 99% you won’t reach. And here 100% you’re guaranteed to reach. So which way you will take 100% guarantee.

Or even if you don’t fully able to do, you’re guaranteed to continue on in the next. And the other one you’re guaranteed, practically guaranteed, not to achieve. If you achieve. It’s a very rare fluke by yoga, by Ghana, in this age. So we’re just trying to be very practical. We’re very. We respect if someone’s doing yoga, we respect. Someone doing Ghana, we respect they’re also part of Veda culture. But how far they will be successful? According to Vedas, they won’t be able to achieve quick success, especially in this age. What’s the question? Kṛṣṇa and Bhagavad Gītā says yoga, kshemam Baham yaham, that I protect what you have and I give what you lack. He also told Arjuna said, what if I do it? I don’t finish. I have left some of my material comforts.

At the same time, I won’t have achieved the perfection shall be something like a cloud being torn apart by the wind. Neither no standing in material light, no standing in spiritual life. He had also this fear. Then Kṛṣṇa told him, for someone who does good work, someone who is doing something good, there’s never a bad result. Kṛṣṇa said that in case you don’t finish your devotional service in this lifetime and go back to Godhead, then your next birth, you will take birth in Swarga. You will enjoy there for tens of thousands of years and all kinds of material opulence and pleasures. Then you will take birth again in a material world, and I mean this planet or one of these kind of planet as a human, either in a family of yogis, brahmanas or rich people, rich mercantile people. So you won’t have anything to worry about.

Or you will already be in a family of yogis, so you can easily continue your spiritual process. So there’s nothing to worry about. There are some cases where a person is trying to practice devotional service, but what they are doing is keeping the foot in two bolts at the same time, in the middle of the river. They are not fully depending on Kaeya, putting a little bit of a show for depending on kas. But same time, they want to still have all the material perspectives of life, so they’re trying to keep the both things going at the same time. We had to change our vision. Spiritual life doesn’t mean you had to take sannyas, doesn’t mean you had to give up grihas, but it means you have to give up your idea that this material world is a place to be happy.

By sense gratification, we come to the conclusion that real happiness comes from spiritual development and this material life. We do it, but this not. The happiness may come, the sadness may come, but this is not the goal of my life. But if we think that, let me do bhakti and by bhakti I will get also a lot of material happiness. So what we are trying to do is keep the feet and two boats at the same time and they’re going apart. So sometime Kṛṣṇa, he give us a little encouragement to get on the right boat. And after that, then he again gives the material facility. Just like Bali Maharaj. He was a bhakti, but he was misusing Bhakti for enjoying a material kingdom because his guru was not proper. He had the Sukhra Acharya was giving little materialistic instruction.

So when Brāhmaṇa deva came, he temporarily took everything away for about a few hours. But then he gave him a new kingdom, a new planet, and he personally stayed there and protected him that no one will attack you. So he was better off than before. Because before always the devas are trying to regroup and kick him out of swarg. So it was not a secure position. But where Bali Maharaj is today is very secure position. And he most happy because materially and spiritually. So sometimes like that. Now, when Bali Maharaj’s wife, she came and said, actually, you gave a blessing to my husband. You took away his material thing. This is your special mercy. He was too proud. He had too much ego. He thought this was his. He didn’t realize everything is yours. So what can he give up?

He gave you charity, three steps of land. What is his to give? You own everything. But then Kṛṣṇa told her, don’t think that this is my special mercy. That my real mercy is when someone has got all the opulence, all the material facility, but doesn’t think that this is his. He thinks it’s. He’s not intoxicated by that. He takes it. This is all the mercy of the Lord. When the person has all the opulence but is not affected by that’s to be known as my mercy, special mercy. So people take the proper attitude. They don’t need to give up. They don’t need to lose anything. There may be some case where someone historically had lost because of not actually practicing properly. That’s why you need a proper guru. You need to do Yukto Bairagyo.

That means we need to engage what we have in Ka’s service in a proper way. Kṛṣṇa never take away why he will take away from us. And even if temporarily, historically, well, somebody got lost something. Kṛṣṇa gave them back after a little training, much better than what they had. So these are very. But with these kind of people, you cannot reason so easily because these are excuses. They’re not real rational understanding. Where in the scripture does it say, you surrender to God, you lose everything. Kṛṣṇa says, JJ tamang prapadyan teh satay bha baja miham. As you surrender to me, I reciprocate. If you give yourself to Kṛṣṇa will give himself to you. Vipra Sudama. He went to Kṛṣṇa. He couldn’t ask Kṛṣṇa for anything. He just was so happy to see his old friend.

When he went back to his house, Kṛṣṇa gave him a whole palace, gave him everything. Because he knew that his wife wanted it. So okay, give him. But Kṛṣṇa didn’t want to say anything because he thought my devotee is giving me bhakti which is so much more valuable. My devotees friendship is more value. What is the palace? What is money? What is this material world is nothing. They’re giving me love. In this world, who gives anybody love, right? All the big people always worry. Do they love me or my money? They hear someone giving Kṛṣṇa bhakti. Kṛṣṇa is so pleased to give him anything. But Kṛṣṇa is so grateful, he feels embarrassed that what is this material thing? In exchange for the devotees love is worth so much more. So Kṛṣṇa didn’t even mention the Sudama viper that I am giving you all these things.

Because why he felt embarrassed? I am giving some lowly material things and he’s giving me bhakti. If you give Kṛṣṇa bhakti, then Bhāgavatam says that a kamo sarbha, kamo moksha, kamo daodhiti, bhakti, joge, whatever. If you have no desire. If you have all desire or you desire liberation, you get whatever you want simply by offering pure devotion to the Lord. So people are never the loser by giving to Kṛṣṇa. This is some rumors started by people who have not understood the deep significance of the teachings. So I don’t should go on. And now it’s time for prashant. More questions, okay? Yes, sir. Kṛṣṇa is describing his bibutis, comparing different things in the material world to himself. So we get an idea. Everything great, everything wonderful, everything superlative in the world is a part of the manifestation of Kaja.

Arjuna asked him, divya hyatma vibhutaya, vyaktu mahasi, ashena, vibhutaya. Please tell me in detail of your divine opulences by which you pervade all these worlds. What are your bibhutis? So Kṛṣṇa said, I can tell you, but I am unlimited. I am the super soul is situated in everyone’s heart in the beginning, middle and end. Then he goes and says, aviya dites, I am Vishnu I am light, I am radiant sun of Marutz, I am marici among the stars, I am the moon of the vedas, I am sama, Ved of demigods, I am Indra, king of Hendra, of heaven, of the rudras, I am Lord Shiva of the mountains, I Meru, the bodies of water, I am the ocean. Then he says here, Yajnam Japa, Jagyosmi. I am the chanting of the holy names, Japa.

So here he is saying, of all ya’yas, of all sacrifices, I am the sacrifice of chanting the holy names. So there are so many, there’s fire yajna, there’s jñāna, Yajna. There’s so many yajna. But Kṛṣṇa is saying, of all yajnas, I am Japoshmi, I am the chanting of the holy names, sad, I am vibrations, I am the Umkar, I am cows, I am the surabhi, the rivers and the Ganges of all sciences, I am the science of the self among women. I am fame, fortune, fine speech, memory, intelligence, steadfastness and patience. He says of poetry, chandasam aham, gayatri, chandasam aham. Of all the poetry, I am the gayatri. So here he is saying that Gayatri is the best poetry. He doesnt say Gayatri is the best yajna. He said japas the best ya ga. He said Gayatri is the best poetry Chandasam.

So Gayatri can help us in our spiritual advancement, but to chant Gayatri, there’s some prerequisite. You should take a diksha. You should be clean face in a certain direction, do your achiman, do certain things. To do Gayatri properly, there are certain prerequisites, but in order to chant hare Kṛṣṇa mahā mantra, there’s no hard and fast rules. Nam namakaribhuda, vashaktista, trita niyamita, smarane na kala niyama. There’s no strict rules. So for everybody chanting the holy name is recommended. And those who chant hare Kṛṣṇa, we also give gayatri. We are also giving panchayatri gayatri. If one takes hari nam diksha, then after one year, if they want, they can take gayatri. But to take gayatri is also to take the brahminical or the dwija. Initiation brings certain additional responsibility. You become more responsible for your karmas. At the same time you can advance also faster.

So chaining gayatri brings with it various implications. So for universal purpose the chanting is the best and for some additional boost gayatri is helpful. But I think the words of the gītā are fairly cleared. Jagyanam, japu, jaggy, osmi. Of all sacrifices, I am japa of the holy names and of all poetry, I am the gayatri. Gayatri is Kṛṣṇa also. But to chant Gayatri, we had to have a clear mind. We have to chant silently requires that clear mind, isn’t it? So how we will get a clear mind. That’s how we chant hare Kṛṣṇa. Then you get a clear mind. Then you can also chant gayatri. So we are doing Tri sandhya. We have the upanayanam. And we also receive the gayatri mantra. We chant every day. Tri sandhya, gayatri mantra. We give out this pancharatric gayatri, Kambij Kṛṣṇa mantra. Chaitanya beach chaitanya mantra.

But Guru Beach, Guru mantra and Saditri Gayatri. To do that, though some preparation is needed. Just everyone can achieve Gayatri. They won’t give the concentration. There won’t be any use then. And you cannot chant gayatri every time and place. But Hare Kṛṣṇa, you can chant. One of our doctors. He has to go and see the patients. So while he’s seeing the patients walking in the hall, he’s got his. He’s meditating, chanting Hare Kṛṣṇa in between patients. One director and a production of the factory in south India. While he supervises, the workers are working. He’s got in his pocket. He’s got his counter. Sometimes he see the workers. See the counter. What? He’s using one of the clicker counters. They say, what are you doing? He said, look it. I am counting everything you’re doing. Actually he is counting. Hare Kṛṣṇa. Hare Kṛṣṇa. Kṛṣṇa Kṛṣṇa Hare.

Hare Rāma. Hare Rāma Ram. Hare hare. He has to be there. See, people are working. He can just as well chant Hare Kṛṣṇa. So we’re saying that whatever spare time you use it for remembering Kṛṣṇa. Give some time in a day. Five or 10% maximum to chanting fully concentration. With full concentration. And rest of the time, as much as possible. You chant every available moment. Or you hear the bhajans. You have a tape now. Walkman, car radio, car tape. You go on listening. And sītā and nephew. Then you can also do Tri Sandhya Gayatri. No problem. Gayatri is not to be chanted all the time. Is that alright? Yes. Oṁ. Oṁ is the original sound. It’s the transcendental vibration where the Omkara, the whole creation of the material world commences. The Oṁ is comprised of three letters, Au and Ma, Aum.

And the one letter means the absolute truth. The next letter means the energy of the absolute truth. And the third letter means a jīva, the individual souls. So even in the Oṁ, there’s also Kṛṣṇa realization for those who go deep into it. But the Oṁ is also chanted before every vedic mantra. And sometimes people say, only those who are initiated could chant umkar. They say, put some rules and regulations. But enchanting the hare Kṛṣṇa mahmanta, there are no such strict rules and regulations. Also, Oṁ, generally speaking, is used as like when you want to dial Oma and you have to dial code. What’s the code here? Zero, nine, three or something. 0968. So when you want to address to the param Brahma, you just say Oṁ immediately. He’s there listening? Yes. Then you say the mantra, o namo bhagavatevas.

I am offering you Bhagavān Bhasudeva, son of Vasudev, my namaskar Saul vedic mantra Oṁ. That means I get a dialing coat. Okay, now immediately, Kṛṣṇa is there. But for the bhaktas, there’s different names. So names which contain the Guna, Rūpa, līlā of the lord. These different type of nams are more relished by the devotees. Because also, Oṁ generally doesn’t distinguish which form of the lord. Oṁ means the Lord, it means also the absolute. For the devotee, it means Kṛṣṇa and Rādhā and energy, the jīva. But for the ordinary people, Oṁ can also be in the Brahman, can mean paramātmā, it means the param Brahma. So Oṁ can mean various things to various people. But when we say Kṛṣṇa, it’s very clear what we mean. There was that one, Rishi, he was praying Ishvara. So the three isharas came, Brahmashiv and Mahesh and Vishnu. Yes.

What do you want? Because he didn’t distinguish, he didn’t know which was the supreme. So then, if he had said Param Ishara, and for each aid, so in the Kali Santarana Upanishad, it recommends for the age of Kali that we chant the hare Kṛṣṇa Mamantra that says Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa Hare. Hari Rāma, Hare Rāma, rāma hari iti soda sikam nam kali kalmashanasanam. Many people might know a little Hindi or Sanskrit. So it’s very simple. SanSkrit iti so doesakam nam, these 16 names, kali kalamasha, Nashanam, Kali Kalamash means the contamination of Kali Nasanam is destroyed by these 16 names. Nata paratha Upaya. There’s no better alternative. Natata upaya. There’s no better alternative. Sarva Veda district to be seen in the whole vedas. If the Upanishad say there’s no better alternative, you can look for a better alternative. But he won’t find Vyas.

Dev is already saying there is no better alternative. But if you don’t want to chant Hare Kṛṣṇa, chant Umkar, it’s all right. But if you chant Hare Kṛṣṇa, that’s recommended for this age. And we find that you can chant it to different tunes. Hare Kṛṣṇa, Hare Kṛṣṇa. And it attracts people, even people from other culture. They like to hear the chanting. But it’s very difficult to chant. Oṁ, oṁ, oṁ. It’s very, I mean, it doesn’t, is a different vibration. Is meant for a deeper kind of meditation. It’s. It has its own purpose. And is also transcendental vibration. It is also param Brahma. It is one of the names of Kṛṣṇa. But for regular chanting, it’s not recommended in this age as a source of meditation. It may have been recommended in other ages, but is also the main vibration of the Avedas.

That is the significance of absolute truth. So we worship. But for our personal meditation, we follow the prescription and we chant Hare Kṛṣṇa. Hare Kṛṣṇa, Kṛṣṇa, Hari, Hari, Ram, Hari, Ram, Ram, Hari. And when we do some savitri gayatri, then we begin oṁ bhur bhuva, so on. So we use in all our mantras. I don’t know if this was the answer. You’re looking for Hare Kṛṣṇa? Yes, for Kṛṣṇa, for absolute truth. But Kṛṣṇa’s name and Kṛṣṇa is not different. So you don’t need a dialing code for Kṛṣṇa’s name if you want to make a message. Just like we say. We say, oṁ a dhya. We start like that, oṁ ajo. Today, annaprasana, bini yoga, karishami. Like that. We say, okay, today I am going to do anaprasana for some ya gya sankalpa. We will do adhyo. Then we will go oṁ tat vishnu paramagnet.

So for some, they were saying that I am going to do this sankalpa today to do saṁskāra. So then we will say, tat vishnu paramahampadam. We will say, oh, now then we’re offering this to Vishnu. Or we can all say, tatshak, that whatever we are about to do or whatever we have done, this is all offered to the supreme as the offering to him. Hari hare is a form of addressing the energy of Hari. Hara is the energy of the lord. And I don’t know what they call in Sanskrit, but it’s a form of addressing the energy of the lord. That’s Hari. So hare Kṛṣṇa. O Kṛṣṇa. O energy of Kṛṣṇa. Hare Rāma. O the energy of Rāma. So that means Rādhā or the energy of Kṛṣṇa. You may consider Rādhā or Siktaram, or Rādhā and Kṛṣṇa. Energy of Rāma, energy of Kṛṣṇa.

Because we should chant mantra that is prescribed. Rādhārāṇī is very compassionate, just like the ladies are very compassionate, soft hearted, gentle. So like the Rādhārāṇī is the personification of mercy, kindness. So if we called her name first, so that gives us Kṛṣṇa is also pleased. We’re calling her name first. She is also very kind to bless us. And we’re asking her for blessing to serve Kṛṣṇa. So we say hare Kṛṣṇa. Yes, energy. God is God. He doesn’t become God. He always was God. He always will be God. He is God now. He always will be the supreme personality of God. We are the part of the Lord. So one drop of the ocean cannot become the whole ocean. Even if you put a drop of water, one drop of rain falls in the ocean, it doesn’t become the whole ocean.

It just mixes in the other ocean water. So we are one molecule of water. We don’t become the whole ocean. We just remain one molecule of water. So we can never become God. So the idea that we become God is also a kind of illusion in its own sense. We are one with inequality, with God. With the quantity, we can never be the same. So in this way, Lord Caitanya, he taught that we are simultaneously one and different with the Lord. We are the same in quality. Satchidananda. Lord is Satchidananda. But quantity, we have Anu and Lord is Vibhu. He is great. We are minut. Any MahaRajis have a question. We cannot realize God with the material senses.

Just like Arjuna wanted to see the Virat rūpa, or wanting to see the Chaturbhu or the Dvus rūpa, he had to be given divine vision by Kṛṣṇa. So by material senses, we will not be able to realize Kṛṣṇa. But by serving the Lord, by engaging in his devotional server, he reveals himself to his devotee. As you reveal your mind to Kṛṣṇa, as you give yourself energy to Kṛṣṇa, as you take shelter of Kṛṣṇa, then he reciprocates with you, he reveals himself to you, he protects you. He takes a personal interest in your life. You’re working for his interest. He works for your interest. So who gets the better deal? You give yourself to Kṛṣṇa. Kṛṣṇa gives himself to you. Generally, we turn in an old car to get a new car. We have to pay the full price.

You are giving this lowly insignificant human body and service of Kṛṣṇa. And in exchange he is giving his transcendental self. What a wonderful exchange. It is unheard of. So someone asked a question like this, how we can see God. God is so great, we are so insignificant. And Prabhupāda said, if the Lord wants to come and see you, who will stop him? If head of state wants to come and see you, who’s going to stop him? The queen of England wants to go and see somebody who will stop her. So if Kṛṣṇa and Rādhā are so pleased with you’re doing such nice service, they will come and reveal themselves to you. They want to see you. So we should put ourselves in such a position that by serving the Lord, and it’s even more dear if you serve his devotee.

He is very grateful for those who are serving his devotee, because in this world, his devotee are doing his work. He says in Bhagavad Gītā 18 chapter, that of all those who explain the science of the devotion of Bhagavad Gītā to my devotees, they are the most dear devotee in the world to me. So someone who serves those devotees and helps them in their mission, then Kṛṣṇa also becomes very grateful and he gives even more blessings. So by Kṛṣṇa’s mercy, everything is possible. This is actually the process. There’s no other way to know Kṛṣṇa. Kṛṣṇa says, bhakta, maam, abhijana, teeth. Except for my devotees, no one else can know me. We cannot know Kṛṣṇa except by Bhakti. So although we have this material body, this is why we say, this is called making the best use of a bad bargain.

Material body means it’s going to grow old, it’s going to get disease, it’s going to die. Sometimes we can be happy, sometimes we will have to suffer. So Kṛṣṇa is simply saying, you enjoy, but enjoy in this way. You have to eat prasadam. You want to have children? Okay, you have children, you have family life, but do it, be married, raise your children to be devoted as far as possible. Ultimately, it’s their choice. But you give them the chance to be Bhaktas. You want to earn money, maintain yourself, but use some of it for Kṛṣṇa’s work, so that the activity is purified. Do the yajna vai vishnu, do the yajna the sacrifice for Vishnu. Then your work becomes purified. Brahmachari. Sannyasis had to do tapasya and the Grihastis had to do Jajna dhana. They’re not there. Grihastis aren’t for tapa. We are for the tapa.

But grihastis have different dharma. But whatever, whoever, whether some brahmachari or whether gihasti or whether Brahapasti or whether sannyas, according to their dharma, they do something for Kṛṣṇa. And Kṛṣṇa he promises, Manmana Bhavamad bhaktumang. Namaskaru mangai vai sachi satyante prati chano, priyoshi. Me. You bow down to me. You think of me. You become my devotee. You offer your what? Bow down. Manawa bhavakto. Think of me. Be my devotee. Madhyaji. Worship with me. Mangnamaskuru. Bow down to me. Offer your obesity to me. You will come to me. Satyante. This is the truth. Why you doubt? Kṛṣṇa is saying, you do this, you come to me. No need of doubting how it can be. That is the Ka’s mercy. That’s he’s got the power to do it. He said, you want to come to me. This is how you do it.

Someone said, how do I get to Oman? You go by Gulf Air India. This way, that way. You take the route. How is it possible? This is the route. You have to take it. All right. So Kṛṣṇa is giving. This is the root. You do these things. You come to me. Saravadharaman Prett. Forget all the other duties, all the other dharma. You just do this one thing. You surrender to me and I will take charge of your life. I will save you from all the sins. I will bring you back to me. I will give you all liberation. Ma Sujah, don’t worry. Nothing to worry about. Everything is in my hands. So you can get package. Just like you can get life insurance, accident insurance. Then you can get house insurance, theft insurance. Go on. Hundred insurances are there. Or you can get comprehensive insurance.

One package deal. Kṛṣṇa is giving comprehensive Saravada, mami khan sanang. You take comprehensive, then you don’t need all the others. If you don’t take comprehensive, you take all the others. So what do you want? You decide. So let’s chant for a few minutes and then any other. Huh? A few minutes you can. Yes. So they’re accepting that Kṛṣṇa and Vishnu are same. So then they can also chant Hare Kṛṣṇa. What’s the problem? But there’s Kṛṣṇa is the incarnation of Vishnu. You think so? That means that incarnation means the same. But I am just saying that logic is illogical. Okay, we are saying. I am accepting your point. We are saying Kṛṣṇa is originally. That’s given in the Bhagavad term. E tang sakala pong sang vishwa Kṛṣṇa, Stubhagawan Swayam. That all the avatars come before or after Kṛṣṇa. But they’re the part and parcel of Kṛṣṇa.

It’s not who comes on the scene first is the original. They’re living in a spiritual world. Golok Bindavan, eternally. Here is the material stage. Who comes on the stage first? That doesn’t mean he’s the main hero. Hero may come also in the second act. But even I tell, okay, even if they say, okay, Vishnu is the original and Kṛṣṇa is incarnation. But then Kṛṣṇa is also. Then he is also not different. So when Kṛṣṇa came and he spoke Gītā, this is accepted by Ramanuja Acharya, accepted by Madhva, accepted by Nimbarka, by Raman, by Vishnu, Swami Balava Acharya, by Ishankara Acharya. Also, everyone is accepting Bhagavad Gītā. So we’re just saying, follow Bhagavad Gītā. Why we say Kṛṣṇa is a ritual? Because vedas also say he is the original. This discussion was there between Kṛṣṇa, Chaitanya, Mahāprabhu and the Pandit.

Many south indian Brahmanas considered Nayan as the original Narayan. They consider like that. You see, many Hindus consider like that. But actually avedas, they say sometimes that Kṛṣṇa is coming as the incarnation of Vishnu. There’s also a statement to that effect. Because Brahma came and prayed at the side of the ocean of milk. And Vishnu said, I will come. So, but when Kṛṣṇa is coming. So they take that to me. So Kṛṣṇa came. So that means VIshnu came. But the Vishnu is also included in Kṛṣṇa because Kṛṣṇa is original. But so that too that statement they interpret to mean that. So Kṛṣṇa is incarnation of Vishnu. But Vishnu, Kṛṣṇa is all the same personality, the same supreme lord in different forms. So the question only is which is the original form? Which is the most complete form. Not that there’s two gods.

Not that Vishnu and Kṛṣṇa is that in competition. They’re the same absolute Lord. They never fight between Vishnu and Kṛṣṇa. Maybe Shiva or Brahma or Indra. There may be not. The Vishnu is the same. So only question is who is the original form? So the original form, the most complete form that has been decided by great sages and RIShIS. That is actually Kṛṣṇa. Because he has got more qualities than the Ryan. Four plus quality. Correct. You know it. You know. You are telling me why? You see, but we dont want to waste. You. See, we even you see, these are detail. In one sense. Let people. You accept Narayan or you accept Kṛṣṇa. You got to that point. There was a difficulty. We can go on standing together. No problem. Take the prasad. You go. In Kerala youll find that Kṛṣṇa temple is there.

Anantapadmanava temple. Same for Guru Vayav is Kṛṣṇa. Tirupati actually recently was two handed. Balaji is also Śrīvastan, is also Kṛṣṇa. Govinda Rastirangam is two handed. It’s us also Kṛṣṇa. But when Lord Caitanya was at Śrī Rangam for four months in the rainy season, he had discussion with the Brahmanas there. So they were saying that why do you worship Kṛṣṇa? You worship Nārāyaṇa. He’s the original form. So Lord Chitrani said, all right, I am accepting. You’re saying Nārāyaṇa’s original form. But then I have one question to ask you. Nārāyaṇa is original form and Lakshmi is his consort. So why in vedas it says Lakshmi did Tapasya to enter into Kṛṣṇa Raslila. If she is original, she doesn’t have to do to Persia, she can walk in. These are very fine points. So then the Brahmanas, they don’t know what to say.

Then Lord Shetani said, second question. Why Lakshmi was refused admission? Because this is very easy. If you understand who is Kṛṣṇa and who is Narayan. Prabhupāda explained a very simple example. It’s like high court judge. When he’s in the courtroom, everyone says, my lord, your honor, when he walks in, they stand up. It’s very formal. Even a person can’t talk to the judge. Only through the lawyers. Very strict rules and regulations are there. But when the judge is back at his house, his wife may be giving him some biscuits and child will go and sit on his lap. They will be intimately relating. So Prabhupāda explained that when the supreme lord is in his informal position, that’s Kṛṣṇa there. He’s with the cowherd boy nanda ya soda. He’s playing very freely, intimately with everyone. No one thinks that he’s the supreme lord.

They just love him as he is. Without any formality at all. And when he was presenting himself the supreme lord of everything, that’s his official form as Narayan. Then nobody can come up and like Kṛṣṇa, they’re hugging, they’re taking Kṛṣṇa on the shoulders. Or Kṛṣṇa is taking his bhakta on his shoulders. When they’re playing as cowherd boys and they’re running, nobody can go on the shoulder of Narayan. It’s very official. So because that official side also has to be there. So that for the devotees, just like when the Gopīs, they were looking for Kṛṣṇa and they saw Kṛṣṇa was there in the distance. So they said, there’s Kṛṣṇa. And they all came running. And Kṛṣṇa had nowhere to hide. So he took his chaturabhu’s roop, and he took the four handed form. And the Gopīs came, said, oh, it’s not Kṛṣṇa, it’s Narayan.

They bowed down to Narayan. Namo Nārāyaṇaya, tell us, where is Kṛṣṇa then? Nārāyaṇa. Actually it’s Kṛṣṇa by Trik Nirayan for say, pointing this way, saw the Gopīs going and offering Namaskar and looking for Kṛṣṇa, running off in the woods. When Rādhārāṇī came, she has so much bhakti that Kṛṣṇa couldn’t keep the four arms, kept coming back to two arms. Because Rādhā was looking, so much tears in her eyes, so much bhakti for Kṛṣṇa, that Kṛṣṇa couldn’t keep himself as Narayan in front of her kept coming two hands. And this way he was exposed and the GOP is found. This is Kṛṣṇa. So even the devotees, they are not satisfied with Nārāyaṇa. They want Kṛṣṇa. Kṛṣṇa Bhaktas wont settle for less than Kṛṣṇa. Because Kṛṣṇa is special, very intimate, very loving form.

In a nārāyaṇa form, there’s only devotion, in awe and reverence and in servitude. But in Kṛṣṇa, you have friendship, parental and conjugal love. There’s five rasas. So therefore, the great sages understood that Kṛṣṇa is more complete. It’s a very confidential form. So before, this was not revealed because Kṛṣṇa was coming in the planet after Kṛṣṇa left. Then they revealed all the nature about Kṛṣṇa. Kṛṣṇa was just here 5000 years ago. Just let it be Dwarpa Yuga before Kali Yoga. So it’s not that, it’s been a. It’s only recent history according to the vedic chronologies. So before Kṛṣṇa came, these things were kept a little bit hidden. Now that he is come, everything is revealed. But if somebody accepts Kṛṣṇa’s form of Nārāyaṇa, that’s all right. You know, it’s the same person.

If you accept a high court judge in the court, you don’t want to accept him in the house. At least you accept him in a court. All right, this is a detail for us. But of course, it’s important detail. But we are more concerned with people who don’t accept God. If they already accept either Narayan or Kṛṣṇa, then we can work it out from there. But most people, they don’t accept at all. You see, there’s a bigger problem. So we will just conclude with a short kirta. And then any other questions you can come and ask. I think you hijacked me to stay one more day