Srimad-Bhagavatam 9.19.20

Om Namo Bhagavate Vasudevaya Om Namo Bhagavate Vasudevaya Om Namo Bhagavate Vasudevaya Narayanam Namaskritya Naram caiva narottamam Devim sarasvatim vyasam Tato jaya mudirayet Našta praešva badrešu Nityam bhagavata sevaya Bhagavatyutama shloky Bhaktir Bhavati Naštiki Yam pravrajanta manupeta matpeta krityam dvai payano viraha kata rajuhava putreti tan mayataya taravo venedus tam sarva bhuta hridayam munimana to smim. Hare Krishna. So we are reading Śrīmad-Bhāgavatam Mahapurāna. Canto 9, chapter 19, King Yayati achieves liberation. Text number 20. Dhrishtam shrutam asat budva na anudhyayet na sandhiset samsritim ca atmanasham ca tatra vidvan. Saha Atmadrik Dhrishtam Shrutam Asat Budva Dhrishtam Shrutam Asat Budva Nanudhyayena Sandishet Nanudhyayena Sandishet Saṁ śrītim caṁ manāṣam caṁ Saṁ śrītim caṁ manāṣam caṁ Tattrā vidvān saṁ atmadrīt Dhrishtam shrutam asat budva Nanudhyayena sandhiše Samsritim catmana samcha Tatra vidvan satmadre Dhrishtam, the material enjoyment we experience in our present life. Shrutam, material enjoyment as promised to the fruity workers for future happiness, either in this life or in the next, in the heavenly planets and so on. Asa, all temporary and bad. Budva, knowing. Na, not. Anudhyayat, one should even think of Na-nor. Sandhishek should actually enjoy samsritim, prolongation of material existence. Cha-end. Atmanasham, forgetfulness of one's own constitutional position. Cha as well as Tatra in such a subject matter with one who is completely aware. Saha, such a person, Atmadrik, a self-realized soul. Translation and purport by His Divine Grace, A.C. Bhaktivedanta Swami Prabhupada Kyi. One who knows that material happiness, whether good or bad, in this life or in the next, on this planet or on the heavenly planets is temporary and useless. And that an intelligent person should not try to enjoy or even think of such things is the knower of the self. Such a self-realized person knows quite well that material happiness is very cause of continued material existence and forgetfulness of one's own constitutional position. Purport. The living entity is a spiritual soul and the material body is his engagement. This is the beginning of spiritual understanding. As the embodied soul continually passes in this body from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change. The real mission of human life is to get free from engagement in the material body. Therefore, Krishna descends to teach the conditioned soul about spiritual realization and how to become free from material bondage. Yadaya dahi dharmasya glanir bhavati bhārata The words dharmasya glanihi mean pollution of one's existence. Our existence is now polluted and it must be purified. Sattvam should yet. The human life is meant for this purification, not for thinking of happiness in terms of the external body, which is the cause of material bondage. Therefore, in this verse, Maharaja Yaiti advises that that whatever material happiness we see and whatever is promised for enjoyment is all merely flickering and temporary. A Brahma, Bhuvanan, Loka, Puna, Ravartina, Arjuna. Even if one is promoted to Brahma Loka, if one is not freed from material bondage, one must return to this planet Earth and continue in the miserable condition of material existence. One should always keep this understanding in mind so as not to be allured by any kind of sense enjoyment in this life or in the next. One who is fully aware of this truth is self-realized. But aside from him, everyone suffers in the cycle of birth and death. This understanding is one of true intelligence and anything contrary to this is but a cause of unhappiness. happiness. Krishna Bhaktaniś kamata eva shanta. Only a Krishna conscious person who knows the aim and the object of life is peaceful. All others, whether karmis, jnanis or yogis, are restless and cannot enjoy real peace. Śrīla Prabhupāda ki jātā. One who knows that material happiness, whether good or bad, in this life or in the next, on this planet or in the heavenly planets, is temporary and useless. and that an intelligent person should not try to enjoy or even think of such things he is the knower of the self such a self-realized person knows quite well that material happiness is the very cause of continued material existence and forgetfulness of one's own constitutional position Namon Vishnu Padaya Krishna Prashtaya Bhutale Shri Matai Bhaktivedanta Svamini Dhinamine Namaste Sarasvati Devi Gauravani Pracharine Nirvisesya Sunnayavadi Paschatyadeishatarine Vanchakalpa tarubyaś ca kripā sindhu bhavacca patitanam pavane bhyo vaishnave bhyo namo namaha Sri Krishna Chaitanya Prabhu nityananda Sri Advaita Gadādhāra Sivasadi Gaurabhaktavrinda Hare Krishna Krishna Krishna Krishna Hare Hare Hare Rama Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama, Rama, Hare Hare, Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama, Rama, Hare Hare. Ajanu lambita bujoka nakavadatu sankirtanay kapitaro kamalaya taksa Vishvambara udvijavaro yugudharma paluvande jagat priyakaro karunava tharu Yantah pradishyam amavacimam amprasuptam Sanjivayat akila shaktidharah svadham nanyam shahasta charanashravanatva agadim Pranannamu bhagavate purushayatubhyam Svasyastu viśvāsya kalah prasīdatam jāyantu bhūtāni śivam mitodiyā manas ca badram bhajatā tadokṣa ca havesyatam naumati rāpyahaitu ki Hare Kṛṣṇa. Hare Kṛṣṇa. I am very grateful and honored to be with you this morning. And I am especially very grateful for giving me the opportunity to speak on Srimad Bhagavatam Mahapurana and on this particular beautiful verse from the Ninth Kanto. This verse is spoken by Maharaja Yaiti, and this story, very well-known story of Srimad Bhagavatam. The main lesson of this story is to teach us healthy spirit of Vairagya. Maharaja Yaiti had an opportunity to enjoy life to the fullest extent. And still at the end he was totally, utterly frustrated. None of us have the same opportunity to enjoy life to the fullest extent. None of us is king. None of us has the facility to live for thousands of years. None of us have such beautiful wives as he had. He had two of them. And, you know, all the facilities of enjoyment were under his command. He could enjoy to the fullest extent, and still at the end he said it was all useless. Of course, he had this advantage to experience so-called material enjoyment to the fullest extent, and he knew the truth, we don't have this advantage and therefore we still may have some little hope that maybe I will become happy by getting all the opportunities for material enjoyment. But he is teaching us, forget about this hope, it's hopeless. The main point of this story is that this life is hopeless. That the attempts of enjoying the material life are futile from beginning to end. It's just futile. Vedic culture is a very ingenious gift of Krishna to the human beings because Vedic culture does provide an opportunity for material enjoyment. If you live a pious life of a pious member of Vedic culture, you will get the opportunity of material enjoyment. You will get a nice wife, nice children, you will get all whatever is required for you to feel happy, and then at the end you will feel frustration. Kali Yuga is a very difficult time because now nobody follows Vedic culture and therefore nobody has good wife and nobody has good children. And because of this, everyone is frustrated before he gets the experience of happiness and therefore everyone has this crazy idea that maybe if I go to America I will become happy. Especially in India, people have this illusion. If somehow or rather I make it to America, because America is something like Swarga, Bhumiswarga, the heavenly planets on the earth, then I will become happy. No, nobody is happy in America. Believe me, I was there. I witnessed it. 50% of American population take anti-depressant drugs, not because they are happy, because they are totally depressed by the way of life. And of course in India everyone is depressed too, so there is no exception to this rule. And we have to be very clear about this sobering fact of life, that material life is not meant for happiness. Sometimes people who are not familiar with Vedic culture or with Vedic philosophy, with the philosophy of Srimad Bhagavatam, with the philosophy of Bhagavad Gita, sometimes even people who believe in God, they developed some doubts about God's existence by observing so much suffering in the world. They say, you know, how is that possible that God has created this world with so much sufferings? And observing these sufferings, they become an atheist. Actually, this is the single most important reason for people to become atheists when they see and experience the suffering and then they say, no, no, merciful God could not create such a miserable place. Little do they know that this place is the place of suffering, not by mistake, but by by design. Sometimes people, they try to explain it out, that God is good, but he's little, I mean, not very skillful, let's put it gently. Or little senile, you know, little dementia he has because he lives too long. And therefore he created this world, not in a very perfect way. Krishna has created this world in a completely perfect way. Because the idea, the design of this world is to make us frustrated in the hopes of material happiness outside of God. You know, this is the place of enjoyment, of independent enjoyment. This is the place that is specifically meant for those people who are under illusion that they can become happy independently on God. Those souls who are rebellious against Krishna and who want to become happy independently on Him. And indeed, the independence is viewed as the main condition for happiness. In this world, people think that only if I am independent, I can be happy. If I can do whatever I like, I will be happy. This is the greatest illusion which is there in this material world, that people think that if I am independent, and independent basically means that I can do whatever I like, then I am happy. It's such a stupid mistake. You know, people are fighting for independence. you know they are always declaring independence now you know India declared independence now Jammu Kashmir wants to declare independence or you know this is the story of this material world everyone is trying to declare independence independence of what? can we become independent? there is no way for us to become independent. Independent means, you know, I don't depend on anything. It means, you know, I don't depend on the air. Can you become independent of breathing? Can you become independent on water, on food, or whatever? You know, we're dependent. We are by design. We're by nature dependent. There is only one who is independent. He is Swarad. You know, he is Swaradja. He is svarat, he is independent. Everyone else is not svarat. We are totally dependent. And therefore, Srila Prabhupada has his beautiful essay or lecture, which is called, Declaration of Dependence. Everyone else is declaring the independence. There is this beautiful or famous declaration of independence, which has become the foundational document of American state, Declaration of Independence. And Srila Prabhupada said, no, let's declare our dependence on God. Let's be very clear about this. Let's declare it openly and loudly. We are dependent on God. Because unless we have this clear understanding of our dependence on God, we will be under illusion that we can become happy independently on God. And this illusion will be the cause of suffering. Because this is illusion and illusion by definition is the cause of suffering and therefore as I said Krishna created this perfect world which is perfect because of its imperfections. it's perfect it's perfectly created by the Lord with all its imperfections to give us the chance to enjoy to give us the facilities to enjoy to give us all the varieties of enjoyment and to ultimately get us frustrated in this enjoyment and try to find something different You know, this idea of trying to find something different is very much prominent in this world because people are always looking for some different ways of enjoying. They enjoy the facilities which are available to them, and then after some time they think, let's try something different. and if we really understand the nature of whatever is available here then we will really try to try something different and that is not try to enjoy this world but try to serve the Lord by declaring our dependence on him to give up, to relinquish this completely, ultimately foolish idea that we're independent, that we can become independently happy. Srila Prabhupada explains this very beautifully in the introduction to Bhagavad Gita where he says that everyone is trying to enjoy independently of the Lord and we do deserve enjoyment. By nature, we need the enjoyment. The enjoyment is not bad. Independent enjoyment is bad. Enjoyment is good. We are meant to be happy, but we are meant to be happy together with the Lord in cooperation with Him. Srila Prabhupada explains this point that if you try to operate this world independently, then you will become inevitably frustrated. But if you become the cooperator of the world, of the enjoyment, If you partake the enjoyments of the Lord available in the spiritual world, then you will be truly, truly happy. And here Maharaja Yaiti is explaining very beautifully. Let's examine this verse, how he explains this idea. He says, drishtam shrutam asad budva. Budva means having understood this. Budva means it's from the Sanskrit root bud which means being awakened to this idea. Because people are only enjoying this world in semi-unconscious condition. if they are semi-sleeping you know everyone who come to Krishna consciousness I think has this experience that my previous life was like a dream I was living in semi-sleepy condition I was doing something doing this, doing that but I was not really awakened to the truth of this life, to the truth of the reality in which we are living. And therefore he says drishtam shrutam asad budva. He said there are two kinds of enjoyment in this material world. One kind of enjoyment in this material world is drishtam which you experienced already yourself. Like we were traveling now in this beautiful city of Kanpur and there was an advertisement, you know, buy one pizza and get the other one for free. So if you got all the free pizzas in the world and experienced it, it's called drishtam. Drishtam basically means you have seen it, you experienced it yourself. And if you understand, this is the one kind of enjoyment. Another kind of enjoyment is Shrutam. The enjoyment which you heard of, you have not experienced it, but you have heard about it either from the scriptures as it was the custom in the previous age, or in this age you heard about this from fiction, from all kinds of novels or from Bollywood movies. Because it's the way of experiencing some happiness which you have not experienced yourself but supposedly somebody else experienced it. And therefore Bollywood movie, they are explaining this kind of happiness and this kind of... Of course I never watch Bollywood movies, so I don't know what they are explaining, but I believe they are telling that there is some sort of happiness. So he says these two kinds of happiness are there, some happiness which you already know by your own experience, And another kind of happiness which you didn't experience yourself, but supposedly it's there. And there is some hearsay, yes, this is the happiness which some other people experience this. And he said, drishtam shrutam asad budva, when you awake to the fact that this is all asad. and Srila Prabhupada beautifully translates this word asat as temporary and useless not only temporary but useless as well because asat means useless whatever is asat whatever is not permanent whatever is flickering Prabhupada uses this word in the purple whatever is temporary and flickering it's useless because now it's here, it's there, it's right here available and the next moment is not there. It's like you're trying to catch something and there's something which is, you almost caught it and then you feel like you caught it and then it's not there. And you get frustrated but you still think maybe if I catch it then I will become happy. But the point is that no matter how you try to catch it, it's asad. By the definition, it's asad. It's temporary, so you will never be able to really catch it. Therefore, in the Western culture, there is this myth about the blue bird of happiness. In the West, the happiness is called blue bird. And it's a very special blue bird because, you know, here in India you can see the real blue birds. You know, big cocks are walking around, king fisheries catching the food. So you can see the real blue birds, but in the West there is no real blue birds. when you say to somebody in the west that there is a blue bird he will say you're just making it up you're just trying to fool me so they say the happiness is like the blue bird and this blue bird has a very peculiar feature. You are chasing after this blue bird, you are trying to catch this blue bird, you almost catch it and you feel, yeah, it's there, it's there, it's there, and the next moment it's not there. It flew away from your embrace. So the happiness is like this, the material happiness is like this by its very nature because it's asad. So when you awake to this understanding, when you really realize this understanding, understanding, then what will come to you, then you will forbid yourself even to think about the happiness. This is exactly what Yaya Timaharach is saying there. you even forbid yourself to contemplate on the idea that I may become happy. Because you know, you're already awake. You have to know better. You know better. Because this is the problem people... This is where the problem starts. The beginning of the problem when we start contemplating on the objects of so-called happiness. So, sober person, the person who knows the truth, he stops himself when this idea of maybe I will become happy this way or that way. You know, he nips this idea at the very beginning when it never developed. usually what happens with people they fantasize about the happiness and they create this big dream they create you know, I will be happy I will have big house and big wife I don't know if big wife is good or not and I will have nice, very obedient children who will never become Hare Krishna devotees and they will do whatever I like and I will achieve this position and that position. And they create this grandiose dream, grandiose fantasy in their mind just by going from this little tiny idea in the beginning, let me be happy in this material world. and then they leave to fulfill this dream and of course they will fulfill the dream they will get some two rooms apartment somewhere in Kampur not a big house big wife fatty few rebellious children and some some work by IT engineers some office or whatever and little car but they will waste their time so Maharaja Yaiti said please if you understand that this is wrong idea from the beginning if from the very beginning you understand that this is just a dream this is just an illusion ultimately you will become frustrated You will become diseased, you will become old, you will become senile and you know, you will be abandoned by your relatives. So, whatever will happen with you, nothing good will happen with you. If you clearly understand this, Maharajayati says, don't allow yourself to think about it. Anudhyayat, na anudhyayat, na anudhyayat. Na samdhi shet, na samdhi shet, I don't really know this word. Yeah, na samdhi shet, sandhi shat. Don't try to experience it, what to speak about, experience it. Don't even allow to contemplate about this. Don't even allow to dream about these things. Why? Because of very important reason. Because by dreaming, by experiencing, by developing these desires, by nourishing these desires, by reinforcing these desires, you will continue with samsaritim. and the very word samsaritim which is used here from which samsara is there is very important samsaritim it comes from the root sar which means to go and samsara samsaritim is something which completely goes away something which is totally temporary and moving. Samsara is something which is not permanent. Samsara is something which you will never be able to acquire permanent condition. It will always revolve. You will always be in the flux. Samsara basically means this word. Samsara means something which is in a constant flux, which is never stable. and Prabhupada explains this that to be in a very unstable situation you will never become happy because of the nature of this place it's unstable something is constantly changing how you can become happy you know the government is changing the weather is changing your situation is changing your health is changing your body is changing Everything is changing. And by nourishing these desires, you continue with samsara. Srila Prabhupada also very beautifully explained it in many, many places in his lectures. He said that people are dying. They are on the deathbed. They are totally, completely hopeless, but still they have hope. And Prabhupada said that usually when the people are dying, they say, my dear doctor, please give me two more weeks, two more months, one more year, two more years, three more years to fulfill my desires. And Srila Prabhupada explained that when you die with this idea that my desire was not fulfilled, you will get the next chance to fulfill your desire. no problem so it's very important to die at least by the moment of death to be free from desires because in this way you can go back to Krishna but if you have desires Krishna will give you a chance no problem you want to fulfill this desire next life you will fulfill this desire and you will understand that by fulfilling this desire you didn't become happy You didn't come close to your goal to become happy, even though your desire is fulfilled. Sri Prabhupada explains this. He said that I had a friend who was dying, and he was begging the doctor, please give me two more weeks, two more weeks. You know, what's the use? No problem, not two more weeks, next life. And the next after that. But why? It's ultimately completely useless and futile. You're dying, and as a result of it, the result of this samsara, what is the result of this samsara? Atmanashim, he says, atmanashim means you forget your real nature. You never really approach, you never really come close to the understanding of who you are. You are in this constant flux and because it's constantly moving, you don't have time. You are trying to re-end yourself in this situation, in this moving, changing situation. And you never have time to understand who you are. What you really need. You're always trying to catch this illusion, this movie. the movie is called movie because it's movie because it's moving and what is it we know this is the series of different static images which are constantly moving and it's moving the movie of your life is constantly moving and you're moving and you don't know the end of this movie Of course, if you're a little sober, you know the end of this movie. You will die. I remember when we started preaching in Russia, one governmental official came to us and he started preaching to us. He said, you're nice boys, you're nice guys, but I will give you some idea how to make yourself very successful. you have to make the predictions about the future because people are very much into the predictions about the future when you meet somebody you have to develop the skill of making predictions and then they will become your followers and I said to him you know we always make predictions when we meet somebody we always make predictions and these predictions always correct and he became very surprised and he expected something He said, when we meet people, we say, you will die. And this is a very correct prediction. 100% correct. People don't want to be reminded about this because they live in this movie. In this movie of their life, that they are the main hero. this is the and of course they have the naiki they are naika they have naiki and they are living this movie which is useless therefore he says this samstritim atmana shamcha that if you understand that by doing this you kill your soul. This very heavy Sanskrit word, Atmanasham, you destroy your soul. The soul, of course, is not destroyable. You cannot destroy the soul. The soul cannot be killed. But the idea behind this, when Srimad Bhagavatam says Atmaha or Atmanasham, the idea is that you destroy your soul because you destroy your chances to understand that you are eternal soul. By being immersed into this samsara, into this moving condition of material life, you will never be able to understand who you really are and what your real need is. And therefore, Atmanashim, you kill your soul and you will never be able to realize who you are and therefore you can only become Atmadrik. You can only become the seer of the soul, to see the soul, to really experience that your spirit soul which is eternal, which is not supposed to be afraid of death. Only if you are frustrated with this material dream, dream, material dream of happiness in this world. Yes, we have to live the life, we have to be responsible, we have to do whatever we have to do, but at the same time we have to understand the nature of the life which we live. And that's very important because before understanding this nature, if you don't understand the nature of the life, you're doomed to waste your life. You're doomed to completely waste your time in chasing these fantasies and dreams which you have. And therefore Prabhupada, he says, that the beginning of spiritual life is to understand that the nature of the soul, which is constant in the material body, is to experience the changes of the material body and ultimately to go into another body, into another body, into another body. Prabhupada says that's the beginning of spiritual, that's the beginning of Bhagavad Gita. That's the third verse of Bhagavad Gita, right? When Krishna starts his teaching to Arjuna, this is the verse number three. He starts in the 11th verse. So this is the third verse from the very beginning. Krishna says, Arjuna, you are a dhira. And Srila Prabhupada translates this word dhira as a sober person. So basically Krishna is looking at Arjuna and looking at all of us and says, you are a little drunk. We are not sober. When people become drunk, they live in the completely illusory world. They don't know who you are, who they are, what they need. They just feel this illusion of chemical happiness created by alcohol or by some drugs. So he says that if you are sober, you understand this simple thing. It's very simple. We all know we are eternal. We all know that the soul never dies. We all know this. But Prabhupada explains, and there he explains very beautifully. I don't know if you noticed this. He gives an amazing translation of Dharmasyaglanik. He translates Dharmasyaglanik as the pollution of our nature. he says by coming in contact with matter the soul which is pure spirit by trying to exploit the matter by trying to engage himself with the matter completely experiencing the matter we in the meantime pollute our nature usually he translates Sri Siddhartha Prabhupada translates Dharmasya Glani as a decline of religion. But he also translates and explains that the word Dharma means nature. And Dharmasya Glani means you developed nature which is polluted. Polluted nature is being developed and we are developing this polluted nature. We are 100%, 108% convinced that we are this body. The consciousness which is pure, which has nothing to do with matter. By coming in close contact due to this idea that I will be happy in this material world, due to this idea that consciousness becomes totally polluted and we are experiencing this pollution of the consciousness through the journey in life and we will never become really free from this polluted consciousness. And therefore Prabhupada emphasized this point. What is the meaning of life? Yes, we have to do our duty. We are professional men, family men, no problem. This is not my class, it's not about brahmacharis and not about living the responsibilities. My class is about the meaning of life which Prabhupada explains and the meaning of life is that life is meant not for enjoyment. Life is meant to become frustrated with the attempts to become enjoyer in this world and it's meant to purify the consciousness. That's the idea which Maharajayati explains to us. the meaning of life, the essence of life, the goal of life is to purify the existence. And therefore, Srila Prabhupada, I don't know if you noticed it, he quotes the verse from Rishabhadev. It's interesting because we're here in the city of Kanpur and Maharaja Yaiti's kingdom is close by and Maharaja Rishabadev was teaching his sons also close by. Today we went to this place where Maharaja Rishabadev was giving his sermon to his hundred sons. And his very first verse in his teachings to his son is about this. He says that, how is it? So in this world, somebody who has Deha, he is not supposed to exploit this Deha for the purpose of material enjoyment. Because material enjoyment is available to the dogs, it's available to the hawks, it's available to Vit-Budjam, whoever, in fact, human body is useless when it comes to material enjoyment. You know, what you can enjoy, you can enjoy very limited. Human body is not meant for enjoyment. The enjoyment of the hog is much better. The body of the hog is much better adjusted for material enjoyment. For us to enjoy, we need so much complicated conditions to be fulfilled. We can only be enjoyed if the weather is nice, if the air conditioning is there, if it's not too cold, if it's not too hot. The hawk enjoys any weather. When it's cold, it enjoys. When it's hot, it enjoys because the mud is there and he can always be there. We cannot, you know, if we try to enjoy the similar way, we will be totally miserable. We can go to the mud and, you know, and try to experience what Hulk is experiencing. No, but his body is meant for enjoyment. Our body is not meant for enjoyment. Just look in the mirror and understand. You are not meant to enjoy the same way as the Hulk is enjoying because the dog is enjoying. Sometimes we become so frustrated with our attempts to achieve self-realization that we think, you know, I have to admit, this is my confession in front of all of you pure devotees, at one point I was so frustrated with my life and with my spiritual life as well, I was looking at the dogs and I was thinking, maybe it's better to become a dog Because they are so carefree. They are sleeping during the day and they are sleeping during the night. We can hardly sleep during the night and dogs they are sleeping the whole day and the whole night and they are totally happy. They are always happy. And we are unfortunate brahmacharis, we have to work hard or whatever we are. But anyway, Rishabhadeva is saying that this is not something which dignified people would do. It's not what you're supposed to do. You're not supposed to enjoy like the dogs. Sattva Mshudyat. Srila Prabhupada quotes this word. Sattva Mshudyat. And Shudyat means, this is the order. The Rishabhadev is ordering us what we should do, Sattva Mshudyat. The meaning of life is to purify our Sattva. Sattva means existence, but Sattva also means the mind. Sattvam Sudhyat means the meaning of life is we should purify our existence and we should purify our mind by chanting Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare Hare then we become peaceful. When we live in this illusion of material happiness we always are in anxiety. But when we become purified we become peaceful and Krishna says in Bhagavad-gita, how is it possible to become happy without peace? If you want happiness you You should first obtain peace. But how is it possible to obtain peace in a completely changing world? The only way to obtain peace in this changing world is to understand that I am not changing. The hell is with the world. Let it go to hell where it is supposed to go and where it happily goes. I am spirit soul. I am not changing. And when you understand that I am not changing, then you get the chance to become peaceful. Because the soul is by nature peaceful. And when you are peaceful, you become happy. And being happy, you happily, you will happily live in this world and you will happily die. And this is the most rare gift in this world, not only to live happily, some people live relatively happy life, full of anxieties and dreams, but nobody dies happily, only devotees can die happily. Because they already realized that I'm not of this world, I'm not the part of this changing world, and I don't want to continue, I don't want to continue with this useless material existence. I want to finish this samsara. There is no point of prolonging agony in this world. There is no point of prolonging the sufferings in this world. And for that, we have to understand the nature of material enjoyment. I actually wanted to tell something completely different, but anyway, I was carried away by this verse. I wanted to speak about the beautiful Sutra from Yoga Sutra, where Patanjali Muni is explaining four reasons why the so-called material enjoyment are actually suffering. He says, Parinama, Tapa, Samsara, and Gunavrity Virodha. He gives the four reasons why the material enjoyment will never be able to make you happy. The only way to become happy is to become frustrated and understanding that by the very nature of material enjoyment is the cause of suffering. And of course Krishna says the same. I am not a Buddha. But anyway, next time when I come to Kanpur, I will explain this verse. Now it's... I am already too late. Thank you very much. Shila Prabhupada, Ki Jaya. Hare Krishna. Okay, if somebody has a question, that's okay. very vulnerable class. In this I have one question Maharaj. Here Riyadhvi Maharaj is getting a realization after many many years that how material enjoyment is frustrating. But initially he also asked for the re-engage of his own son because he was not satisfied till that time. He wanted to enjoy more. And in our case we find that if we engage in some material enjoyment it does not satisfy us, that is for sure but it increases the hangar so for him was it time factor which led him to the realization? because then he will never get that realization, or it's the mercy of the Lord it's the arrangement of the Lord he wanted to show this example he wanted to give us the glaring example, look at somebody who was enjoying for so long having all the facilities for enjoyment, so it was I think he himself became frustrated much sooner but he had to go through the whole ordain because the Lord wanted him to show the example that's the only reason we are getting frustrated much much faster of course Kali Yuga helps to frustrate our hopes. And actually, this is the correct translation of the word dukkha. Sometimes, oftentimes, we translate, habitually translate the word dukkha as suffering. But suffering is associated, the English word suffering is associated with the notion of pain. suffering means experiencing pain but dukkha doesn't mean necessarily suffering dukkha means frustration and what this sutra actually this sutra is about this how we are getting very quickly frustrated with the attempts to material enjoyment by getting the material enjoyment and understanding that there is these four causes which deprives the material enjoyment of the nature of real happiness-giver substances, so to speak. So that's what it is. Dukkha means frustration. Dukkha actually means, it's interesting, we travelled for a long time here and when you travel on the bumpy road, it's very frustrating. When you travel on a smooth road, it's good travel. So Dukkha actually means it's coming from this old age when they had these bullet cards. And in the bullet cards, if the axle is good, and the road is of course good, then the ride is smooth. But when the axle is bad, then the ride is always bumpy. So Dukkha means bumpy ride. When you are on this bumpy ride. And basically Dukkha means that our journey in this material world is always bumpy. It's never smooth. It's never becoming smooth. So that's the idea of Dukkha. Thank you for the wonderful lecture. You say that the human body is not made for enjoyment. But there are so many things for enjoyment. So many SVR and so many fans and I can write. I have so many electronic gadgets for our enjoyment, mobile phones, TV, etc. But I think when I have Krishna Consens, after Krishna Consens, I left this electronic gadget because I am not used for Krishna Consens after preaching. So what I think, I am used by only self-esteem and only how I enjoy it. See, yeah, people they always, that's the whole idea, especially of Western civilization. Vedic civilization was not like this, but Western civilization, they always try to make the life comfortable. And all these modern inventions, fans and then AC and then YouTube and iPhone and i-this and i-that, iCloud and iMac and iWatt. So, all this series of I, this is very self-centered understanding of life. But the point is that, yes, no matter how many iPhones you have, you will never be happy. You may have many iPhones or the latest iPhone. The latest iPhone, I heard this. This is a little advertisement for the Apple company. To create the desire in your mind to get the latest iPhone. The latest iPhone has the artificial intelligence built in and it has many amazing new functions. So try for it and understand that ultimately It will never bring you happiness because of the nature of this material enjoyment. It's temporary. It is said in Upanishads, very important statement in Upanishads. If you give up the eternal things and try to chase the temporary things, that you will lose both. You will lose eternal because you already gave it up and you will never obtain it and you will lose temporary because it's temporary and you are destined to lose it. So you're a loser. If you're giving up the hope for eternal and trying to chase the temporary, you will be left with nothing. But if you're trying to get eternal, even if you don't get it, still you will come closer and then you will feel much more happy and much more fulfilled if you go this direction, but not that direction. Although we are practicing and we know these things, they are not making us happy and it's temporary, but still the lingering of the... Samskara, yeah. Yeah, therefore it is said, we have to really clearly understand what is the cause for us to continue samsara. The cause for us to continue samskara is the impressions which are there, samskaras which are there of the previous happiness. And therefore the happy samskaras are much worse than the painful samskaras. The samskaras of so-called happiness in this world, they are much more pernicious because they force us to continue with these futile hopes. Therefore we have to understand very clearly the nature of this, how samskara shows us the image of so-called enjoyment, from the memory gives us image of material enjoyment, But the sooner we understand that this is all my illusion, futile, the better it will become for us. Therefore we have to understand very clearly the nature of samskaras. Therefore I said that this Parinama Tapa, Samskara, Gunavriti Virodha, this is the four reasons why we will never become happy. Even if we get some happy experience, it will leave samskara and samskara will demand to relieve this experience. And we will become the slave of this samskara, like people who take drugs. They take heavy drugs and they experience some happy moment and then they have to work hard to get another drug, another drug, and they become more and more frustrated and will never become happy. So the happy samskaras is one of the very important reasons why we should avoid proliferating these samskaras, making more of these so-called happy samskaras, because it will only prolong our agony in this material world according to mahradjayati. So we have to understand this very, very clearly. Like people, they have these photo albums in their family. And in these albums, they're supposed to keep the happy moments, all the happy samskaras of their life. Sometimes they look, oh yeah, I was happy like this, I was happy like this. Actually they were not happy like this, they were just artificially smiling for the four. There is nothing special there, just let's make the happy face, say cheese. They cannot even make the smile, they have to say cheese, make the smile. But the samskara is there and they think, you know, maybe I was happy at that time. Let me try to do the same. Anyway, thank you very much. Śrīla Prabhupāda, kī, janāvara, premanandī.