After nama retreat. Q&A

Namo Vishnu padaya, Krishna pristaya, Bhutale, Shri Mati Bhaktivedanta, Svamini, Tīnāmini, Namaste, Saraswati Devi, Gauravani, Pracarine, Nirvishaiśa, Shunyavadi, Paschatyadeśa, Tarine, Vanchakalpatarubyaśca, Kripāsindhu, Bhavacca, Patita, Nampavanibhyo, Vaisnavaibhyo, Namon Mahā. Jai Shri Krishna Chaitanya Prabhupananda Shri Advaita Gada Dharas Sri Vasadi Gura Bhakta Vrinda Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare Yantah Pradishya Mamavacim Mamprasuptam Sanjivayate Kila Shakti Dharasvadamnanyam Shrihasta Charana Recording in progress. All right. Hare Krishna, please accept my love essentially. Thank you. Thank you very much. Again, thanks very much, Maraz. Maraz is kind of a dream coming true. Actually, I was hearing you since this morning, different lectures on the Holy Name. And as I mentioned previously also, I just met Radha Pramod, a few days back here, and I got access to multiple discussions, dialogues on Holy Name. One thing which I want to ask you about, you were talking about in one of the sessions on Bhajan Rahasya, how Bhaktiwana Thakur mentions the eight stages and like this, it's a development and realization on every stage and how you go, how you evolve yourself for the way. So in that section, maybe I was able to just get about the first verse, first verse about the Shraddha. The first sister-ashtakal verse talks about the Shraddha. And some more things into that. My question is, maybe you can put some spotlight on few of the verses. Maybe at least first four of the verses you would like to mention. What exactly, how did we need to dwell ourselves into these verses? and what are the stages and what we can expect from us like in the involvement and the taste of the scientific development. Am I clear, Maraj, in my question? Yes, so you want me to elaborate on different... I was talking about the first part of Bhajan Rahasia which is dedicated to Shraddha. You want me to tell something about next chapters of Bhajan Rahasia? Yes, Maraj. First of all, let me tell that a very important point about Shraddha and the face. Of course, face is not a very good translation of this Sanskrit word, Shraddha. Srila Prabhupada many times explains that Shraddha means reverence, Shraddha means respect, Shraddha means the place where we put our heart in. So one very important point which is indicated in Bhaktivinoda Stakur explanation of Shrada is that Shrada actually implies that you understand the dynamic of spiritual life. You understand the path of spiritual life, how it goes from point A till the last point when we achieve desired result. So, srada doesn't mean that I believe in Krishna and I believe in the chanting. Shrada also means, very importantly, the understanding how this chanting dynamic, the process of chanting works, and what are the stages which I encounter on the path of my chanting. Therefore, why I'm saying this, then it will become clear how Bhaktivinoda Thakur presents further stages of spiritual development in Bhajan Rahasya. So first Shrada, and on this stage you have the initial impetus to chant the Holy Name, because you believe in the wonderful results which this chanting will bring on every stage. And therefore, the verse which summarizes Shrada is the first verse of Shikshastaka, which tells about different stages and results on different stages, how the progression goes. So, and now that's being said about Shrada, and of course Shrada, we know, means enthusiasm. Bhaktivinoda Thakur many times says that the sign of real Shrada is Utsaha, enthusiasm. He says there is no meaning in the word Shrada, faith, if there is no enthusiasm. So this enthusiasm and understanding of the whole path of spiritual development and the subsequent results on each stage is all implied in the first verse of Shikshastaka. Then the next verse is of course, Bhajana Kriya Nanarta Nivriti Nam Nama Karibha Huda Niji Sarva Shakti Statrar Pitaniya Mitas Maranena Kalaha. When after the initial enthusiasm and initial wow and very nice honeymoon with the holy name, You encounter the reality on the grounds. And you say that, you know, Oh my Bhagavan, my God, you are so merciful. You invested all your energies in these holy names and you didn't give any strict rules and regulations, but unfortunately, but my misfortune is greater than your mercy. And therefore, despite understanding of this fact, this fact, I still don't feel the results of the chanting. So that's the reality on the ground, which is the next stage. And Bhaktivinoda Thakur in the second chapter of Bhajana Rahasia explains the problems which we encounter, all the obstacles which are there and in a way he also explains the way how to overcome these obstacles. So he quotes Manakshiksha of Raghunath Dasgaswani, he quotes Upadishamrita, not really quotes, he meditates on the verses which explain the problems with which we encounter on the path of bhakti. So while chanting, he is also kind of meditating or preaching to his own mind, like in Manasiksa, that yes, what do you expect? You still have all the problems invested in your mind, and therefore you don't feel any attachment to the holy names. So that's more or less the gist of the second chapter of Bhajan Rahasia. It's a very long chapter of Bhajana Rahasia. In the beginning, Bhaktivinoda Thakur quotes the verse from Namashtaka of Rupa Goswami, where he lists different names of Krishna. And this is Bhaktivinoda Thakur's meditation on the first line of the second verse of Shrikshashtaka, where Shri Chaitanima Prabhu says, Namnama Karibahudanija Sarva Shaktis. So basically it means that while meditating on the lilas, which are indicated by different names like Agha Damana or Kaliya Damana or Keshe Damana or Gopichandra and so on and so forth, you also get the energy invested in this name. Lila, particular Lila has certain spiritual energy. And when we chant these sort of names, we get the power, the Shakti, to overcome particular problems. Like we know all the demons which are killed by Krishna, they signify certain obstacles on our path. So the particular names are there to remove these obstacles, because while chanting these names and meditating on the lila, we straighten our consciousness and remove, resolve the knot which is in the heart, which is nothing else but the program. the program within our mind. So that's the second chapter. And the third chapter almost entirely is the quotations from from Yamunacharya from his what's his work? I always want to say Siddhante Ratne. It's not Siddhante Ratne. It's anyway. So it's a poem or rather, yeah, the poetical composition by Yamunacharya. Ah? Stotra Ratne, yes. Stotra Ratne, not Siddhante. Yes. where he basically expresses his humility. The third chapter of Bhajana Rahasia is Bhaktivinoda Stakur meditation on the third verse of Shikshastaka. And third verse of Shikshastaka is the description of Nishta stage. And therefore Bhaktivinoda Thakur, by quoting Stotra Ratna, explaining how this emotion of humility manifests within our heart. Sometimes it may manifest as a determination. Whatever problems I have, I have already encountered so many problems. I already had so many bodies, still I will be chanting the Holy Name. Or sometimes it is manifested like desperation or dejection. And the bhaktas says, what hope do I have? I don't have any hope. Still, my hope is for your mercy. So that's the third chapter, which is again the description of Nishta, where our false ego is nicely crushed and does not trouble us significantly at least anymore. And by nourishing this humble state of mind, Bhaktivinoda Thakur gives so many verses. By changing these verses, we can practice these moods and in this way speed up the achievement of this stage of spiritual development. And then the fourth chapter is about the fourth verse, where where Chaitanya Maprabhu speaks about the purity of devotional service free from any material desires, including the desire of liberation. But this whole understanding you should get from the very beginning when you understand the dynamic of your spiritual development during the chanting. And what you can expect and how you can, by meditating on the particular verses, nourish the stage of development you are in. And interestingly enough in the third, the last two verses, except for the verse from Mangala Stottri about the daily activities of Lord Krishna, the last two verses in the third chapter are from Bilvamangala Thakur from Krishna Karnamrita. They are very elevated and by giving these verses, they also express the mood of humility where Bilvamangal Thakurin in his Siddharub, he says to Krishna, Oh, Krishna, if you give me your look, if you look at me, then, you know, what is the difference? What difference does it make for me if somebody will say something about me or think about me? And if you don't look at me, what difference does it make if somebody says something about me? or, you know, make some arobe, some, yeah, speaks badly about myself. So in a way, he also expresses humility, but it's a very, you know, elevated stage of humility where you already kind of have the experience of Krishna looking at you and then you lose this experience of very intimate connection with Krishna and you realize what you have lost and you become completely indifferent to the opinions of people of this world and you are even more immersed into this chanting. So by giving different verses, Bhaktivinoda Thakur explains the different aspects and not even different aspects, but he explains the different stages within this stage indicated by Silla Rupa Goswami in Bhakti Rassamrata Sindhu. So sometimes people have very narrow understanding of the stage, but the stage has many sub-stages within. And Bhaktivinoda Takur, he very carefully gives or indicates the progression within the particular stage of spiritual development. Thank you, Maharaj. Maharaj, we have questions that are from the discussions from the session surah and here some devotees have raised hands, so you want to take the questions or we'll take the questions from the devotees? You please decide, it doesn't matter for me. I am here to serve you, whatever way you want me to serve you, I will serve. No problem. Yes, we'll take the questions from the devotees, because they are attending and they would like to. So we'll take. Upakupta, bro, you can unmute. Hare Krishna Maharaj, please accept my most humble obeisances at your lotus tree. Thank you so much Maharaj for giving this opportunity to hear from you. Maharaj, I have been hearing your classes for the last three months on a regular basis. And I just, I had asked this question in the seminar also which you had given in April on the Japa retreat. Maharaj, you mentioned about Sharnagati and the different stages of Sharnagati. Like I had asked, there is one stage of Sharnagati is at 2.7 of Bhagavad Gita, where Karpanya, Doshko Parthaswawa is there. But you also mentioned that just the next, you know, two verses later, he says, I will not be able to do something. I just wanted to know from you, Maharaj, there is this highest stage which is Sarvadharaan Paritya Jammam Ekam Sharna Bhajata. Is it possible to reach that stage before we reach Nishta stage, Maharaj? Or is it that only after Nishta you did it? No, thank you. No, actually the complete Sharanagati signifies that you reach Nishta stage. It's basically the same. Nishta means Sharanagati. Sharanagati means steadiness in your relationship with the Holy Name and with Krishna. So it's the same. So, Nishta, you know, if you achieve this level of Saranagati, complete surrender to Krishna, it means you achieve Nishta. Thank you, thank you very much, Marat, for clarifying this. Marat, just one more, it's more of a request rather than a question, because I've been hearing your classes especially about the crisis at different stages of our bhakti. I've heard three seminars that you have given in different places, ILS, then one was in Muskat and one was in Bhakti. I think that was in Bhakti Venant manner. But in all of them, you explained very clearly about the faith part, but the seminars are not completed. It goes till I think Sadhu Sangha, but the detailed explanation at the stages of Bhajan Anakriya and Anarthanigrity are not, at least it seemed like it was not completed. Is there a possibility to ever get those parts or in some future time? Yeah, Radha Pramod Prabhu can arrange a retreat on this topic. Yes Maharaj, we will be very much looking forward for it. Thank you so much Maharaj for answering the question. Hare Krishna, please accept my humble obeisances. Hare Krishna, thank you very much for the possibility to ask a question. Guru Maharas, can I ask in Russian? It will be more convenient, I think. Okay, okay. I will translate into English, no problem. When you showed the slides, one of the slides was written on the material emotions, which is a lie ego or a soul. You explained that a lie ego is not a lie, because it is a conscious, and when it is in a deep sleep, it is always happy. And it turns out that no one is not a soul. But in fact, we are not a soul. Can you explain it? Thank you very much, Hare Krishna. The question was about the slides which I showed. In the beginning of one session I raised the question, who is experiencing the emotions? Is it false ego or is it the soul? and from the explanation it was apparent that nobody experiences the emotions because false ego cannot experience emotions being unconscious and the soul cannot experience emotions because it's not really connected with the whole thing so who experienced But at the same time, emotions are there. Nobody experiences them. Now, of course, it is the soul which identifies with the matter. And because of this principle of identification, the soul, you know, gets some reflections of these emotions. I mean, in reality, soul does not experience them. But, you know, in reality, it's just, yes, it's like a dream. But still, the dreams can be very unpleasant. And we experience these dreams. It's actually the soul who experiences all these miseries and problems of material life. But we should understand that it doesn't disturb the nature of the soul. And therefore, that's the first point which Krishna is trying to explain in Bhagavad Gita, that you are grieving about something which is not worthy of grief. You speak so, you know, high-sounding, bombastic words, but actually you are full because you're grieving over something which is not worthy of grief. So that's more or less the general state of being. We are always disturbed by different emotions without really understanding the reality, what it is. And yeah, so that's the very basic point of Krishna consciousness. Emotions, material emotions, it just waves in our mind. And we should stop them to experience, to get the real experience of spiritual emotions. Before stopping the material emotions, which only disturb us and only destroy our body and mind, we will not be able to get any spiritual results. Yes, I will take from Rupala, you are. If some other devotees, they may be. I have questions too. I have many questions written, but you are there, so you can ask the question. So thank you, thank you Manoj. Manaj, I was just thinking maybe you can reflect on that, the concept of false ego generally you mentioned in your lectures. So I understood by practicing Bhakti Yoga, like chanting what we do every day in the morning, it's an outcome like, it's the emotions which comes out it's the it's a prayerful mood it's it comes out maybe because of the how of your past day you spent what were the things happened with whom we associated what were the incidents happened and then we when you sit next day so it's just like a puzzle of many things in our head and if we are a bit disturbed, so probably we will not be gentle, nice. And it's a kind of a science like unplugging from here and there and then fixing and bringing one's identification, like kind of the concept of false ego comes here I believe. Now like adjusting oneself again and again. And one thing which I sense in my practice like we try some new prayers, some new adjustments and after some days it becomes stale, it becomes constant. And then we need next doors, next doors, is it, am I doing right or is this only happen to everyone or some new Vashna or Sognail will make more impact and maybe some pastime you will make more impact and I became conscious. Now I need to check. So, Maraz, I believe you understood my question, my situation. Yes, now you can. First of all, it's the general problem. Everyone has the same problem. Yeah, we get new technique, we become very excited, it works during especially retreat, and then we come back home and nothing works. or we need some new technique or new past time, and then it goes on endlessly. So, yes, it's everyone's situation. So what to do? We know very well that we can think endlessly about things which are very near and dear to us. If it's closely related to our ego, you know, there is endless talk within our mind. You know, sometimes we can experience it. we're talking with somebody whose ego is hurt and he's just or she's just repeating again and again and again the same thing. And you try to, you know, make sense out of it. You say something, but then it always comes back to the same stuff. It's just rotating over the same point, which is the weak point of our ego. so and you actually don't need anything new to be totally absorbed in this emotion you will be chanting endlessly you know how somebody hurt you and how he's bad and how you know how dirty and so on so forth so you know this absorption becomes possible when the point of absorption is related to our ego. That's what I want to say by giving this example. And it will not become tedious, it will not become boring, it will always remain fresh because it it is connected with something which is very important for us. So if we really identify ourselves, I am Krishna Das, I am the servant of Krishna, and somehow or other I have to serve Krishna, and if this has become our ego, then we won't need any new techniques. Techniques are for the mind. On the level of mind we need newer and newer techniques to make the you know our bored mind absorbed in something and by then after some time it become something which is old. But when the change affected our ego then the change is much deeper And you don't need these techniques anymore. So that's the point. You know, if you get up with this idea, oh yeah, I am Krishna Das, and I have just a few days to realize it before the death comes. And it may come at any moment, it may come much sooner than I expect. If I come with this idea, yes, I have to somehow rather please Krishna, and it's coming from this very deep level of my conception of who I am, then you don't need all these techniques. techniques are just more or less devices for the mind. Hare Krishna Prabhuji, what's the name? Hare Krishna. Prabhuji, you just said that there are various levels, two levels of emotions, one at soul and one at the other level what you have mentioned. Now, if I am trying to connect to Krishna, if I am not involving some people approaching him as a mother, someone is approaching him as a friend, somebody approaches him, it's the bhava which matters. So I am a little, can you please guide us how it is best way, because everyone connects to Krishna in its own way. Correct? That bhava is a very important emotion. Emotion plays a very important part. Bhava is very important and the whole retreat was on this topic. Yes, emotion is very important. Without emotional involvement, we cannot really practice the sadhana properly. But the stai bhavas which you mentioned, like all these Rathis, Vatsali Rathis, Sakya Rathis, Dasya Rathis, Shanta, they are on a very high level. They become accessible on a high level. If we try to practice it on the beginning stages, it will be just imitations. We may, you know, for some time it will be an entertainment for our mind. the mind will become happy yes, yes, yes, Krishna come to me, I will chastise you you naughty boy you know, for some time you may entertain yourself but it's not going to work on the long run because first it has to become stai bhav, stai bhav means stable, steer it should not be wavering So the emotions, and that's what I explained during this seminar, the emotions which we can experience in our desire to develop further in our relationship with Krishna, with God, is the emotions of Sharanagati. These are the bhavas, the emotions which are accessible to everyone, because we know this sort of emotions, we understand what they mean, and we can relate to them, and we can nourish them, and they become natural, we can practice them. Whereas the emotions of the higher realm we cannot practice, they should be given to us. They are coming as a result of Krishna's mercy, not as a result of our practice. So on all stages, these emotions of Sharanagati, which is the emotion of being totally protected by God, emotion of being somebody who is maintained by God, emotion of gratitude, emotion of determination. I will do something, you know, and I will not deviate from this past. All these emotions are achievable, accessible and practicable, which is the most important point. Hare Krishna Maharaj, please accept my humble licences. Thank you. Maruj, since I attended your seminar, I've been reflecting a lot about this topic because it's the first time we have seen that such a topic with respect to the holy name was brought on. So I would like to ask one question which is having three sub-questions I can say. You explained the importance of processing the material evotions by the process of Sharnadati. My question is how do we deal with these material emotions like say anger or guilt, the feeling and how these emotions we need to recognize, process them because as long as we don't process them then we cannot enter into the self-realization. So how do we do this processing of these specific emotions as I just mentioned and And what literature in our Gaudiya Sampradaya or in other Sampradaya is available to understand the mechanism of how this happens. We only have seen some examples, maybe in the Mahabharata or Bhagavatam, Yudhishthira Maharaj goes through a guilt and Vishwadev instructs. But how to process, what is the mechanism and how to process them and how to become free from that. How much we should study that? No, Mahabharata is a very good book where extensively Sīla Vyāsadev explains different emotions and different problems in different sections of Mahabharata. And basically the advice which is given in the scriptures in regard to digesting of these emotions is to bring them to the conscious level, to the level of consciousness. You know, they're troubling us, totally, completely disturbing us when they are coming from the subconscious level or unconscious level and they're surfacing from it and overwhelming us and we cannot do anything about it. So, and therefore, the advice of the scriptures is to bring all these impulses, all these very strong emotional impetuses which are there in the heart, in our subconscious mind, to the level of consciousness. and process them by meditating what will be the results of these emotions. This you very often see in Mahabharata. You know, Bhismadev instructs Maharaj Yudhishthira. During the battle, sometimes Krishna tells Arjuna about this. during the exile Maradja Yudhishthira is talking with Bhima or with Draupadi and he explains all these points to them. He says anger take anger. What is the anger? Anger is these are the results of anger this is what's going to happen Yudhishthira is explaining this looking at Bhima or he says forgiveness contrary to anger, you know, how glorious is the forgiveness, what it gives. So the process which is recommended, which is very similar actually to the modern techniques, modern psychological techniques, is to take this emotion and meditate on it, meditate on the results of expressing these emotions. and the samskara which generates this emotion will become weaker. It is the way of taking away the energy from this samskara. These emotions are very strong and so overwhelming only because it is nourished by some emotional energy stored there. we process it in a peaceful environment, when we are not provoked. When emotion is already there, you cannot do anything about it. It's too late. It's already taken over your consciousness. But when you are peaceful, when the emotional outburst is over, you're sitting down at the fireplace and your near and dear people are around you, you can philosophize about this, think about it. And ultimately it will become weaker. It will not trouble you that much. You may not solve the problem absolutely, completely, 100%, but at least you will solve it to a certain extent, and then by your spiritual development you will solve the rest of this problem. But at least it will not trouble you too much. That was the first sub-question. What was the second sub-question? Maraj, how far we should go internally in the subject to understand the mechanism using the modern techniques which might be helpful and whether it is recommended to take up? See, we are the product of our time. And because we are the product of our time, we should not neglect all these quote-unquote achievements of the modern science as far as they are helpful in our spiritual path. we very much programmed from our childhood from our upbringing from the environment from you know the internet that here are the mechanisms of the brain here are the mechanisms of the psychological mechanisms which are there this and that so there is no need to pretend that they are not there and that they are not actually attracting us in some way or intriguing us or giving us some aha moments like this. So we could use this. It actually will strengthen our faith because ultimately we will see that all the techniques and ideas and principles which are discovered by the modern science, they already discovered long ago by the sages of the past, of Vedic past. They're all there. All these things which are, you know, proud modern people present as the latest discoveries of the science, they're already there. So we can go into it. And if we do it properly, it will only strengthen our conviction that we are on the right path. And it will also help us to understand certain principles which are there in our scriptures but may not be spelled out so clearly. We can understand what Krishna means by adopting certain information or digesting certain information which is available. I see no problem with this. And we are wired up like this. We depend on this sort of presentation, scientific presentation. So why not use it to help our Krishna consciousness? Thank you very much for that wonderful insight, Maharaj. The last aspect, Maharaj, take the example of guilt. Parikshit Maharaj, after placing that dead snake on Samigashi, he went through a repentance, a guilt feeling. So are there in the Gaudiya tradition, I don't know, only Bhakti Rasamra Siddhva feeling, where we could understand how these emotions work, especially the southern, eastern and the western and the northern divisions, where there is specific dimension by which we can understand the subject. How the emotions work? Yes. Yeah, Baktira Samrita Sindhu is a brilliant presentation of the mechanisms of invoking emotions. And basically when Srila Rupa Goswami explains the Bharata Muni theory, originally, you know, this is the genius of Chaitanya Maprabhu and Rupa Goswami who was following him. He married the aesthetic theory of Bharata Muni with the Vedanta philosophy. So this is our school. Our school is the happy marriage of the rasa theory of Bharata Muni and Vedanta philosophy. Nobody else did it before. You know, the scholars of rasa, they were developing rasa point. and the scholars of Vedanta, they were engaged in debates with Mayavadis and with everyone else, how the Vedanta is the highest presentation of the spiritual reality, of the reality in general. but Sri Chaitanya Mahaprabhu he united these two completely different seemingly completely unrelated you know lines of thought totally you know completely not coinciding with each other he brought them together and as a result this beautiful theory of rasa Vedanta of Rasa Darshan appeared. You know, before Rasa was not elevated to the level of Darshan, only when Rupa Goswami explained the Rasa in terms of principles of Vedanta, the Rasa theory has become the Rasa Darshan in reality. part of Vedanta, the completely separate school of Vedanta. So Rupaka Swami explains how emotions are triggered, how emotions are invoked, and he gives this very detailed analysis of emotions. and basically it means that first and foremost, and that was not even there in the other scholars which developed Rasa's theory. They didn't talk about Stai Bhav. Srila Rupa Goswami explains that especially when it comes to the spiritual realm, we need first to develop stable emotional relationship on the level of ego. So emotions which I explained during the retreat are coming from ego. Ego is the switchboard of emotions. So, you know, if there is ego, ego will emotionally react. It will create emotional reactions on different, you know, circumstances and environments. And the first thing which is needed is the stimuli for ego to switch on emotion. You need something or somebody to see somebody or something which reminds you somebody for your emotion to be triggered. And when the emotion is triggered, that is, of course, V-buff. First, you need Stai-buff. First, you need deep impressions on the level of ego. What is Stai-buff? Staya Bhav is the very deep impressions on this deep level of consciousness, of the level of ego, certain form of ego. Then you need some external stimulus which can be Udipans or Alamban, or all this which Rupa Goswami explains is Vibhava. Vibhava is the triggers. We see somebody who is very, you know, great bhaktar, or we hear, like we hear about the life of Srila Prabhupada, how he, you know, experienced so much hardship to manifest his devotion, his loyalty and faithfulness to the desire of his Guru Maharaj. And it invokes emotional response within us. Because we know how it is. If we have particular samskaras, which could be invoked, you know. So the vibhavas, they invoke particular samskaras, and awaken particular samskaras, and nourish these samskaras in turn when we repeat this. And then, you know, anubhav will start doing something, laugh or dance or sing or whatever. And then sattvic above, some involuntary things will be turned on. And it's all, you know, discovered by neuroscience, how it all works on the levels of the brain, how the brain being triggered by external stimulus starts producing certain neuromediators, and these neuromediators switch on different parts of our brain. And then, you know, the whole range of different emotions start changing one another. And it's basically, you know, all these scientists, they say that it's some hormonal, you know, imbalances which are created. But again, it's very clear, you know, first the ego should be formed. On the level of ego you will get very deep emotions which have to be triggered. And then this triggers on the level of ego, if you're closely related, if you understand that I'm related with this particular form of Krishna, then it will switch on the emotional response with different manifestations of it. And when it's all completely centered around Krishna, then the taste of this emotion will be completely heavenly. So that's... yeah. Thank you, Maharaj. There is a question in the chat box, Mrs. Sugopi Mataji. She is asking, how can we identify ourselves as part and parcel of Harinam, Prabhu? First of all, you have to understand that Harinam is not different from Krishna. Before you understand this, you will not be able to understand that you are part and parcel of Harinam. Yeah, unless you want to become some syllable in the holy name. But, you know, to realize that you belong to Harinam and not vice-a-verse, Harinam belongs to you and you chant the Harinam, you have to realize the known difference between the Holy Name and God, which is not an easy thing. Then when you understand that Holy Name is God, then it will be very easy for you to understand, yes, I belong to Him, I am part of Him. So, yeah, like this. Thank you so much, Maharaj, for giving out this time and arranging this session. My question is that as you have mentioned, the style of the Bhawe was given and we can take this emotion. So as we are Gaudi here and we are Rupa Nuga and Rupa Nuga means Rupa Goswami and Kuchalo Rupa Manjari and we are aspiring for that and our sadhana is that and just like we to pursue a Vedan dharo, Sakhe Ranugat karo, karo e Dasi. Although we don't know while practicing mechanically, but if you consciously, consciously practice, so we are aspiring for that only. So how to understand, okay, this our sthai bha will be given and there may Maybe possibility, Das Ratti, Sakrati, Vasal Ratti. But it is already clearly aspiration is there. How to understand two things as well as other question is that must have related to this. Whatever aspiration Krishna is going to give. Because Krishna is like a desired trait, like Kalpataru. And whatever soul aspires, Krishna will be ready to give. So who decides? Krishna decides our living entities aspirations. This happens, how it happens matters. Can you please guide us, enlighten us? Thank you so much. Lord Chaitanya decides. Yes. Lord Chaitanya has already decided and came to us on our future in Chiragrauna. So, yeah. And how do you understand? Yes, let me try to explain. Let me try to explain. It's not a very... Thank you very much. It's a very difficult question. And controversial too. Because some people have the opinion that our Svarūp is already determined. And we can only get something which is already recorded within our Svarūp. or the predilection is there within our Svarub. And we cannot really do anything about it. We just have to, you know, purify our soul. And lo and behold, some beautiful peacock in the spiritual world will appear from our heart. And there is a different school of thought which says, you know, if this was the fact, then, you know, so many different statements of the Shastra would be obsolete and would not be relevant. And specifically, you know, then what would be the special gift of Lord Chaitanya? What does it mean that he gave something which has not been given before him for a long time? So, you know, as Gaudi Vaishnavas, we should try to reconcile these opposing statements. Usually people take sides, but at least we should try because both concepts are very credible. Behind them there are very high authorities which are there. My understanding is like this. By the mercy of Lord Chaitanya everything is possible. Especially then somebody will say how about Murari Gupta. Lord Chaitanya himself was trying to convince Murari Gupta that he is Krishna Bhakta. But Murari Gupta didn't budge. How about Anupam, the father of Jiva Goswami, who was also not really converted into Krishna cult? So the answer is actually simple. When you're already on the level of prema, when the prema is already developed, then it's not possible to change just because you're completely happy and satisfied on this level. You're completely absorbed. Before you achieve this level the change is possible by the mercy of Krishna or your spiritual master. That's a possibility. We can see that you know of course you can differently interpret the story about Siamananda Dukkhi Krishna does but still there is some kind of change under the association of Srila Jiva Goswami so we may have certain predilection we may have certain inclination to particular rasa and that will manifest in our desire to associate with certain people, to nourish this particular rasa. We will strive to have their consciousness. Yes, it is possible. we may have certain tendencies and these tendencies will define our practice. But as a general rule, Lord Chaitanya gave this highest understanding and it's possible to achieve by his mercy and we should try to achieve this. and if it doesn't work, there is no loss. We will achieve something which is good for us. So, Maharaj, thank you so much. How to understand when offering prayers to Kursi Mahanini Brindadevi and with any Vedan-dharu karo-e dasi, sevadi kardiyo karo-e dasi? Yeah, that's exactly what Śrīla Prabhupāda gave us, this very elevated kirtan for Tulusi Devi. Yes, bring me to this Vrindavan where I can become the Dasi. Yes, so that's just a reminder of the general mission of Chaitanya Mahaprabhu, which is going on. So it's also dependent on person's practice and how consciously practice and what is the reason that also matters matters? Recently, somebody told me a story. When Gopiparandana Prabhu was conducting his classes in the school in Govardhan, there was one disciple of him from South Indian background who was studying under him nicely, he got initiation in ISKCON and then and that. But then he couldn't maintain his Gauri Vaishnava identity. And he went over to his more like Sampradaya, which is kind of more close to his original position. And he became quite a leader in this sampradaya. Still he retains some sentiment towards Gopi Parandana Prabhu. He is very grateful to him for his training. But internally he has a big conflict within himself. Since it's a personal thing and it's easily detectable who is the person, I will not quote him what he said. But basically, he said something, he came to Vrindavan with a group of his followers, and he said something which from one side revealed his internal battle. He kind of gave up Gauri Vaishnavism because it just didn't sit right within his heart. He just couldn't adjust to it. Still he has some sentiments, some gratitude, some this and that. And the battle is going on because he cannot really absorb himself into Gaudiya Vaishnavism and the concept of Gaudiya Vaishnavism. And he cannot completely get rid of this concept as well. So here is one example of a person who, you know, the chance was given to him to develop some, let's say, more subtle, more, how to say this, more elevated, more relationship with Krishna. And it was difficult for him to relate to it because it's a difficult concept. It is a very difficult concept. It is a very difficult thing. It's not easy. Sometimes people take it very easy. They're called sahajyas. But it's a very elevated thing to relate to Krishna in his parakī relationship. The whole concept of parakī relationship is very difficult to understand in the proper sense. How is that God violating the rules of dharma and this and that? So, you know, if you are lucky, then, and especially if you have some previous samskaras, it will sit right within your heart and you will invest your heart by making these prayers to Tulusi Maharani. And it will be easy for you and these kirtans and elements of our sadhana will nourish your internal mood. But it's not always possible. Sometimes it's very difficult. Thank you so much Maharaj. I could understand by your blessing. I could understand. One more thing, question. Maharaj, as a Rupa Nouga, so this four, Larchetana says, Charo Bahao Bhakti diya, Chai Mutri Bhuvan. Chari Bahao Bhakti diya. That Krishna says while thinking the spiritual world, I'll come and give four kinds of bhakti. Yes. So somebody comes to Rukhupanuga as a Gaudiya, so this means Chari Baha Vakhti is available Gaudiya, or there's a possibility one can go up to all highest Madhulala, or only Gaudiya means Madhulaya. No. Gaudiya, first of all, there are two muts which are prominent in Gaudiya, some prodai, Sakya and Madhuriya Ras, so Shinga Ras. So at least these two modes are prominent and Nityananda Prabhu, you can say that if you're not Madhuriya, then you're not Gauriya. It means that Nityananda Prabhu is not in Gauriya Sampradaya or whatever. So it's definitely all these four modes, Madhuriya. all these four moods are maduria, oh sorry, are gorya, but you know the specialty of gorya, then we can ask what is the difference between gorya sampradaya and other sampradayas, and the answer is that whatever mood you are in, whatever mood you're cultivating while chanting the holy name or whatever association you're in, you still understand that the highest is maduria and in the parakya mood, in this manjari bhava, and this and that. And you worship this. For you, the worshipable deity is Rada and Krishna in this mood. You may serve in a different mood, but you still serve this sort of relationship. Your service is towards this relationship, even though you serve in a different mood. Your mood may be different, but for you the object of worship, the worshipable deity, is this Madhurya mood connecting Radha and Krishna. Thank you, Krishna. Thank you, Krishna. Maras, you still have some time, Maras? Yeah, maybe one, two questions. Okay, and we have Divya Sintamaneh, she's asking, is it possible to get rid of material emotions during one lifetime? It's entirely possible if we are not attached to them, if we really understand. You know, material emotions may still be there during one lifetime, but they will not disturb us. You know, it's not a question of not having emotions. We will have emotions, but emotions will not change our attitude or will not affect our practice. The example is given of Arjuna, who was grieving so much about the death of Abhimanyu, his son. He was very much affected by the death of Abhimanyu, affected emotionally, but it didn't disturb his mood, his relationship with Krishna and everything else. So the emotions will be there, but they will not be the hindrance. Emotions which we experience now, they are completely disturbing our mind and eclipsing our relationship with Krishna. But we can get rid of the emotions in the sense that they will not disturb our relationship. As simple as this. Maraj, there is one question regarding quantity versus quality in chanting. Somebody is asking this question, whether 16 good rounds, sorry, 4 good rounds or 16 just chanting number of 16 rounds are just focusing on 4 good rounds or quality. The problem is that if you say I will chant four good rounds and for some time you will chant four good rounds and then it will become the same four rounds which were there before, but before you were chanting 16 rounds. So, nobody is a hindrance for you to chant four good rounds and another 12 normal rounds. Any systematic way to count the 16 rounds, Marek, if they're asking this? You know, when there is a pressure, you know, to have a fixed number of rounds, it basically means that there is certain pressure upon our consciousness. We have to make it, we have to do it by all means. And this pressure is good. You know, if it's not too much, some people are very sensitive and they are, you know, I wouldn't, what I will say now, I wouldn't say that this is a universal advice in all cases. I can well imagine that in certain cases by looking at the person, I will say, please don't change 16 rounds now. It will not be good for you. But like in more normal cases, in more general cases, I would say chant 16 rounds, try to chant. It will give you more space and more room and more time to work on your chanting. You know, you can do it, it's entirely possible. And it will become very easy for you if you do it regularly. And it will become very pleasant and your progress will be quicker. Rather than you try to concentrate on the four rounds and then stuck with it and then become again dissatisfied with it. So in most cases I would give the second advice. Change 16 rounds and try your best to do it. But in certain circumstances, not circumstances, but in certain people, I would say yes, four rounds is good for you. Don't go higher than this. Thank you, Maharaj. Maharaj, we have just a few. I request devotees to make just one question a little short. So we just have one question in the chat box. You know, if we have 45 people here, it's a pretty good number. We can meet again, you know, after some time. I was thinking, Marachis, with short notice, many devotees came just within less than 24 hours. I just, night in the national night, I sent a message. More than 50 joined actually. So I was thinking if we can have once in a month sessions, if we can just answer it will be... Yeah, I would not... You can take some topic and speak for a few minutes and we'll have questions. Yeah, we can do it, yeah, we can do it. I would not promise that every month religiously I will do it, but we can try. We can try for it. Yeah, why not? So, we'll take one last question, Maharaj, for this today. Is it possible to practice Raga-nubhakti safely before Nishta stage and whenever it can be done? Can it be done only by help of scriptures or a personal guide? Is essential in this practice? Raga-nubhakti? Yes. No. See, Sīla Jīva Goswami says that before reaching the stage of Ruchi, you can practice what he calls the elements of Raganuga Bhakti. So every now and then you can make a moo sound and remember that you are a member of this community. Whatever. You know, systematically practice Raganuga sadhana is only possible when the qualification for Raganuga sadhana is this loba. But the loba itself, to get this loba, first of all, you need very close association with Raganuga bhaktar. And it already basically means that you achieve the stage of ruchi. So preliminary purification is necessary. And then Krishna will arrange. You will, yes. Yes, you need personal association. Yes, you need somebody who is practicing something. On the lower stages, some elements, some spices of Raganuga, sudden, can be there. You can read some books or sometimes, you know, Bhaktivinoda Thakur gives some verses from very elevated literature. Even, you know, in the beginning, in Shraddha, you know, he gives this first shloka about the mangularity. So, yes, you can kind of entertain this idea, but it's not going to be the systematic practice of Rakanuga sadhana. Systematic practice is completely different and it needs proper guidance. Or it can be also delegated or relegated to the holy name to guide us. But for that you need to chant not four rounds, not 16 rounds, not 32 rounds, not 64 rounds, but more. And that's... Just one question. Balram Pranthu in this. Hare Krishna, Vrma Raj, please accept 100 messages out here on speed. I was wondering if I know the difference between Chaya Namah Pahas and Pratibimba Namah Pahas, if I know them by definition, then is it enough that I already chant Chaya Namah Pahas or does it require a certain purity? And see, the difference is, of course, in the goal, in the prayogena which you have, in the intention, in the motivation which drives you. So, you know, pratibimba namabas means that you have the wrong goal. and knowing the difference between the two is a good first investment to avoid Pratibimba Namabas but still subconsciously you may cherish the same wrong goal it may not be very conscious desire of yours that I want to achieve liberation by this but still it may be a substantial part of your motivation. You may or may not understand it. So just theoretical understanding of the difference may not be enough, but for sure what would be enough is the good association. If you are in a good association, then all these subconscious motivations will be ultimately erased from your consciousness. If this association is really elevating you and it gives you a lot of enthusiasm and so on and so forth. But knowing it theoretically is good. Thank you very much, Manoj. Yeah, let's take Shobit and then we will finish. That's the last question. Hare Krishna Maharaj and Vatpranam, please accept my humble obeisance. Yes, Shobit. Hare Krishna. Always a pleasure to see you, Prabhupada Maharaj. Maharaj, my question is a little bit unrelated and a bit embarrassing also. It is because I feel that I'm really bad at learning shlokas. So whenever that I hear it, like for example in your last lecture, there was a lot of discussion core on the Shishtashtakam, the third shloka, So for me to just learn this took so much time. I went home, I was like very excited, I told this to my younger man, Mahathadas. He took a deep breath and started from the first one, then he took much breath when he finished the eighth. When we have a weekly Bhagavad Gita class, whenever that, you know, our Shiksha Guru is talking about it, my wife is the same, 9.2, 8.3, 7.9, it says 1.8, 8.6. Even before I can flip the page, the Shloka is finished. So my question Maharaj is that how important it is to learn shlokas. I'm sorry that I just moved out of topic a little bit, but opened my mind for some time. I asked this once to our Shikshaya Guru and he said that Krishna will not ask you shlokas, but first I need to speak him anyway. Krishna will not ask you shlokas, but shlokas is our way to remember about Krishna. And that's why, you know, all this Vedic literature are written in the verse form. You know, verse is an easy, you know, way to remember something. You know, it's very difficult to remember prose. You know, who remembers prose? who can remember big, big, big things of prose. But, you know, if it's in a verse form, it's specifically for us to remember. And the very fact that all the Vedic literature, practically all the Vedic literature, including Ayurveda or, you know, astrology, Jyotish, they're all written in verse form, is the indication that this is for us to memorize. And the idea is, I will explain why and how it is important, and then I will say, Krishna will not ask you shlokas, but first let's understand why it is important. You know, you learn the shloka like your little Madhav. He can give you, you know, he can remember so many shlokas and, you know, chant these shlokas non-stop. But he will not understand. If you ask him to explain the meaning of the shloka, he will have a very hard time to explain meaning or to speak about the deep meaning. but it's good because he learns and then the shloka comes and he thinks about shloka and he understands it deeper and deeper and deeper you know, when you know the shloka and it comes back to your mind then you can meditate on the meaning of the shloka and you can understand the subtleties of the meanings And that's exactly what Prabhupada is doing while he's writing purports. He's explaining different aspects of the particular shloka. And he's engaging our mind. So the shloka is the short formula, which is specifically coined in such a way that it's easier to remember. You know, please thank... Before saying that to remember shlokas is difficult, you first have to say that to remember prose is much more difficult. And then you will say, remember shlokas is very easy, relatively speaking, in comparison with this. So it's a very short formula, relatively easy, memorable. you know, you can invest it into your mind, for you to think about it. Because ultimate success in spiritual life is our ability to think about Krishna. And, you know, because we don't know Krishna, we need certain guidance in thinking about him. How to think about him. And Bhagavad Gita Srimad Bhagavatam shlokas are the guidance, they are guidebooks of how to think about Krishna, what to think about him. And therefore Srila Prabhupada says Bhagavad-gita is Krishna Katha. How is it Krishna Katha? Because Krishna spoke Bhagavad-gita and when we think about the shlokas from Bhagavad-gita, we think along the lines how Krishna wants us to think and it actually changes, wires differently our consciousness, our brain, and helps us to direct the mental energy into the proper channel while chanting or while singing, while preaching, while remembering about Krishna. So that's good and it's actually not so difficult, it's just a question of habit. If you hear one shloka again and again and again, naturally it comes in. Just record a few shlokas, hear them many, many times whenever you can on your phone, and then they will come in. You know, you will remember just first word of the line and the whole sloka will come in. Initially, you will need to remember the four words. The first word of the first line, the first word of the second line, the first word of the third and fourth line. And then the line will come itself. Because there is rhythm and there is, you know, it's poetry. So just one word instead of, and then you will need only one word to remember the whole shloka. You know, the word comes, You know, somebody says matras parsas, the rest will come automatically because it's already recorded there. You know, but it needs some time and some, you know, some patience to do it. And then after explaining this, I can say, ultimately Krishna will not ask you about slokas, don't worry about this. But still, it's actually fun, especially if you do it with somebody else, you can compete with your little Madhav. Of course, he will feel good by outdoing you. Okay. Thank you. Hare Krishna.