Srimad Bhagavatam Course. Session 4

Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare Thank you. foreign So, Hare Krishna to everyone. I am happy to assume that everyone is present, who is supposed to be present. And as I said, in my opinion, this class is the end of our introduction, long introduction, unduly long introduction. I recognize it. But in the meantime, we made an overview of Tattva Sandarbha of Jiva Goswami, which is important, which is the foundation of godly understanding of Srimad Bhagavatam. Today's class is especially important because today I will be talking about the whole structure of Srimad Bhagavatam, of all 12 cantos. As Brahmatirtha Prabhu in his little introduction said, Srimad Bhagavatam consists of different stories, different questions and answers and conversations. And unfortunately, while following all these conversations and listening to all these stories, we kind of forget what is the message where Simad Bhagavatam is bringing us. What is the flow of Simad Bhagavatam? Where is this place where Simad Bhagavatam is supposed to bring us? So hopefully today if we really think about the topic which I'm about to present, we will be able to keep the whole context of Srimad Bhagavatam in mind. So, yeah, I will skip answers to the questions today. answers to the questions today. And there were only a few questions because the material is very important. And then I will explain the main methodology. Last class we explained Vyasti Nirdesha or microcosmical understanding of the absolute truth presented to Srimad Bhagavatam, how we can understand the absolute truth by looking in the nature of our consciousness and understanding very clearly the nature of our consciousness. But this is, even though it is one of the methodologies adopted by Srimad Bhagavatam to present the absolute truth, it is not the main methodology. It is important, but not the main. The main is Samashti Nirdesha. This is the main methodology or microcosmic methodology of presenting the nature of absolute truth, or rather not presenting, revealing the nature of absolute truth, because ultimately, Simad Bhagavatam is the revelation of absolute truth, and by reading Simad Bhagavatam, the success of it will be that the absolute truth will be revealed to us or will reveal himself to us. And that's, of course, the 10 topics of Mahapurana and the internal correlation. I will also speak why Srimad Bhagavatam describes 10 topics in detail, whereas other Puranas, even Mahapuranas, they mostly, mainly speak about five topics. That's the Puranalakshana. The definition of Puran, Puran is the genre of literature, which describes five topics. But Simad Bhagavatam does not limit himself from these five topics. Ten topics are being revealed. As the method of revelation, the tenth topic, the absolute truth, ashraya, shelter, or sumum bonum, as Srila Prabhupada translated this word, ashraya. And then I will, to go deeply into this description, we will compare the description of ten topics of Srimad Bhagavatam by Sukadeva Goswami in the second kanto of Srimad Bhagavatam and by Sutta Goswami in the twelfth kanto of Srimad Bhagavatam. They are somewhat different, although they are talking about absolutely the same things, but this difference is also quite revealing and will help us to understand deeply the idea behind these ten topics. And then very briefly I will describe the distribution of these ten topics among the twelve cantos of Srimad Bhagavatam. This is somewhat controversial topic because different acaryas have slightly different views or sometimes quite different views in this regard. So we will give a very brief overview of different views, how these 12 topics are distributed among the 10 cantos of Srimad Bhagavatam. And at the end, I will reformulate these 10 topics as 10 questions which are being answered in the Srimad Bhagavatam. So basically, Srimad Bhagavatam is the answer on the six questions asked by the sages in Naimisharanya in the first chapter. But also, these ten topics can be presented as ten main questions which Srimad Bhagavatam is giving a very comprehensive answer. So, let's chant these two beautiful verses. I hope everyone knows what it means. So that's the prayers to Srimad Bhagavatam. And as I said, I will skip the answer to the questions. So 10 topics as the main methodology for the realization of absolute truth. First of all, very briefly, let's study the metaphor which is given in Padma Purana where Simad Bhagavatam is compared to the banyan tree. This banyan tree has 12 main trunks. As you know, banyan tree has this main trunk and other trunks which are growing alongside. and 335 branches and 18,000 leaves. And this tree is being nourished or, yeah, by the water of bhakti, which is most important. So let's chant this beautiful verse. The divine desire tree called Simad Bhagavatam. Simad Bhagavatam is called here Surataru. Surataru means the tree which is growing in the center of heavenly planet ruled by Indra. ruled by Indra. And we know that Indra is very protective. He does not want to give access to this very precious desire tree, Surataru, to anyone. Because it's so extremely precious. But here it is said, Atisula Bhak. Even though it's Surataru, it's the desire tree which is growing in the heaven, it's very much available. Not just labha available, sulabha, easily available. Not just easily available, ati sulabha, very easily available. So that's the difference between Srimad Bhagavatam, the book which is called Srimad Bhagavatam, and the original Surataru. And the ankhura, the sprout of this tree, the seedling of this tree or the seed of this tree is Tara. Tara means Omkara. Tara means mantra which gives liberation. And Tara is the main, Omkara is the main mantra of the Vedas we know. So it says, So there are 12 Skandas and Skanda means Skanda, of course, the canto of Srimad Bhagavatam, but Skanda also means Trang. And very important, from where this tree is growing, Udaya, from where it appears. It appears from the water of Bhakti, which is kept in Avala. Avala is a special, perhaps you have seen in India, around the trees, there is a special kind of creation from the earth, little, not fence, but little, how you call it, to keep the water there. The water which is given to the tree has to be kept for some time, so this protective little fence or whatever is built from the earth around this tree. So it is said that this water, which is kept in this little reservoir of water around this huge gigantic tree, is pravilasad bhakti. Not just bhakti, but pravilasad bhakti. Pravilasad means brilliant bhakti. Pravilasat means extremely brilliant bhakti, extremely bright, extremely powerful bhakti. This is the water which nourished this amazing tree, which is easily available and which can fulfill all our desires. Because it's the desired tree. And there is 335 chapters. Superficially reading this verse, you can decide that it's talking about 332 chapters, but it's only superficial reading. There is this controversial three chapters of the 10th Canto which some commentators think are not authorized and some commentators insist that they are very important. There's Brahmin Vimohana Lila. We will not talk about this controversy now. And this 333, sorry, 35, not 33, not 32, 35, 335 chapters, also Vilasat, they're also very brilliant. And they're like the branches of this tree. And there is many, many 18,000 parna, which means leaves. And this transcendental book fulfills all desire. Dasestadaha ati sulabha. Varvari sarvaopari, and it's the best of all scriptures. That's the glorification of Padma Purana of Srimad Bhagavatam, which Srila Siddharth Swami puts in the beginning in basically Mangala Chirana, his Mangala Chirana to Srimad Bhagavatam. And that's indeed a very important verse. So, and yeah, I already explained this. And of course we know that Srimad Bhagavatam himself compares, So it's also three, Simad Bhagavatam is desired tree, but it's also ripened fruit of this desired tree. And Silla Prabhupada explains this in the Nectar of Devotion, that there are different branches of knowledge in the Vedic writings, including sociology, politics, medicine, and military art. All this and other branches of knowledge are perfectly described in the Vedas. So as far as the spiritual knowledge is concerned, that is also perfectly described there. and Srimad Bhagavatam is considered to be the ripened fruit of this desireful filling tree. So it's simultaneously the tree, which describes many different subject matters, but it also the fruit of this tree. The most important fruit, which this tree of Vedas, Nigamakalpa Tarahu wants to give to us. not something which we want to get from this tree, but the fruit which this tree wants to give to us. And Srila Prabhupada writes about Srimad Bhagavatam in the beginning of the first canto. These are selected histories of great devotees who are in direct contact with the personality of God. Simad Bhagavatam is the literary incarnation of Lord Sri Krishna and therefore non-different from him. Simad Bhagavatam should be worshiped as respectfully as we worship the Lord. Thereby we can derive the ultimate blessings of the Lord through its careful and patient study. As God is all light, all bliss and all perfection, so also is Simad Bhagavatam. That's why we place Simad Bhagavatam on a special asana, and not use Simad Bhagavatam as the asana for something else. So we already said that the subject matter of Simad Bhagavatam is Vastavam Vastu, or Absolute Truth, or Asraya. And this nomenclature we will study today. And Srila Prabhupada writes in the very beginning of Srimad Bhagavatam, in the commentary of the second verse of Srimad Bhagavatam, something which puzzled me when I read it for the first few times. I couldn't understand the language of Srila Prabhupada. Srila Prabhupada writes, Srimad Bhagavatam is superior to all this because it aims at supreme truth which is the substance or the root of all categories. I couldn't understand what is the supreme truth which is the substance, vastu, using the language of Srimad Bhagavatam, and why it is the root of all categories and what is this categories. From Srimad Bhagavatam one can come to know the the substance as well as the categories. So I couldn't understand this language. The substance is the absolute truth, the Supreme Lord, and all emanations are relative forms of his energy. So that makes it a little more clear, the last sentence of this quote, but still not completely clear. So hopefully today it will become absolutely clear. Basically what Śrīla Prabhupāda means here is that there are ten topics of Śrīmad-Bhāgavatam and nine first topics he called categories. And these categories are emanations or relative forms of energy. Whereas, ashraya, by definition, by the meaning of this word, is root of all these categories. So that's exactly what Sili Prabhupada means. He means, in the very beginning of Simad Bhagavatam, he implies these ten topics, the ashraya and nine categories or relative forms of energy, as Prabhupada says. Very interesting. The absolute truth is absolute, but his emanations, emanations which are coming from the absolute truth are relative forms of energy. So that's the beautiful presentation of the 10 topics of Srimad Bhagavatam taken from, I believe, Mother Narayani's book on Srimad Bhagavatam where Asraya Krishna is in the middle of the lotus and there are nine petals of this beautiful lotus, which we will study in great detail. So the first question which I want to answer is that why Srimad Bhagavatam describes the the Absolute Truth through the categories. Why not, Śrīmad-Bhāgavatam directly goes to the description of the Svarūpa of the Absolute Truth. Why do we need descriptions of these relative forms of energy or emanations, as Śrīla Prabhupāda explains, to understand the Absolute Truth? The Absolute Truth by definition does not depend on anything else. You cannot really define the absolute truth by using anything else, because otherwise it would not be absolute. If you want to explain absolute, you have to go directly to the absolute and without reference to anything else, directly describe the absolute, not relative forms. But Simad Bhagavatam nevertheless explains the absolute truth in reference to some relative forms of the energy of the absolute truth. And there is a very important reason why. And basically the exact same methodology is adopted in Vedanta Sutra. both in Srimad Bhagavatam and in Vedanta Sutra, to define something which is unknown to us. Srimad Bhagavatam does not want to give us theoretical knowledge of the absolute truth. If Srimad Bhagavatam would present to us absolute truth which is unknown to us in a dogmatic way, here is the absolute truth, take it. Whether you believe it or not, you decide, but you better believe it, otherwise you are doomed and you will rot in hell for the rest of eternity. It's a possible way of presenting the absolute truth. You don't know anything about the absolute truth, and somebody who is very bright and intelligent comes to you and says, here I am, I know the absolute truth, I will reveal it to you and you will have to believe my words blindly. So this is one way, this is a possible way of presenting the absolute truth. But unfortunately, this way of presenting absolute truth will leave us with the blind face only. We will have to believe and if we don't believe, we are nowhere. And that would be the root cause of dogmatism, of dogmatic religion, which demands as the entry ticket the unquestionable faith. Simad Bhagavatam is not like this. Therefore, Simad Bhagavatam defines the unknown through something which is known to us. the imperceptible through that which is accessible to our perception that's exactly the methodology and that's why it is because ultimately Simad Bhagavatam does not want us blindly believe in the absolute truth but Simad Bhagavatam wants us to realize the absolute truth so this revealing absolute truth through the means of the categories through the means of the nine previous topics, is the way of revealing absolute truth, not in a dogmatic way, not in a theoretical way, but in a practical way. And we will see how it works. So why do I say this, that this is the same exact methodology as in Vedanta Sutra? In Vedanta Sutra, the first sutra says, Let's talk about Brahman, let's talk about spirit, let's talk about consciousness, let's talk about God, let's talk about absolute truth. This is now time to ask questions about this. And then immediately says, What is absolute truth? Absolute Truth is something from which Janma Adi Asya. Asya means this, something which is available to our senses, something which we can perceive, something which is easily understandable in one sense. Not so easily, but at least to a certain extent understandable. So the Brahman is the source of something which is visible to us. Invisible Brahman is the source of the creation of this world, which is visible, asya, which is available to our senses. And adi means source of destruction, source of maintenance. And Madhavacharya, of course, says it's also source of knowledge and source of bewilderment. he gives expanded definition of this Janma Adi, what it means. So he says that Brahman is the source of knowledge, source of bewilderment, source of happiness, source of miseries, and source of creation, maintenance, and destruction. So, anyway, basically, when Vedanta Sutra defines in the second sutra the absolute truth as something from which this world is coming, And the Upanishadic passage from which it is derived, this particular Sutra is derived from this passage from Taithiri Upanishad, very important. Yatovayamani Bhutani Jayante, Yana Jatani Jivanti, Yat Prayantyabi Samvishanti, Tat Vijigyasasva, Tat Brahma. So what is Brahman? This is the definition of Taithiri Upanishad, which is given in this Sutra, Janma Dya Sya Yataha. Yataha by Mani Bhutanijayanti, Yataha, from which it's ablative case, Srila Prabhupada explains it beautifully in teachings of Lord Chaitanya, where he says that absolute truth is, when we define absolute truth, we have to answer the three questions. from which, by which, and into what. So absolute truth is yataha, yena, and yat. There are three relative pronouns here, which indicate the ablative case from which, yataha. Instrumental case, yena, by which. and locative case, Yad or Yasmin, in which. So what is absolute truth? The definition of absolute truth in Upanishads is from which all these living entities, Imani, Bhutani, Jayanti, are coming, by which Yena, Jatani, Jivanti, by which they maintain their life and into which they are ultimately entering at the end. So that's the definition and this is adopted in Vedanta Sutra. And as I said, amazingly enough, Srimad Bhagavatam is also defining the absolute truth by the same means by adopting the method of Tatastalakshana. We know Nyei describes two methods of defining something. One is Svarupa Lakshana. The example which is given, if you want to describe something to somebody, you can describe it as Svarupa. What is the form of this? What is the permanent, unchanging characteristics of this? You can say that the house in which Krishnadas lives has white walls and red roof and so many windows. But then you can also point out and say, see the crow is sitting on this roof. This is the house of Krishnadas. So, Swarupa Lakshana is this when we're describing the Swarupa, the form of this substance or subject which we want to describe. But then we can also adopt or employ Tatasta Lakshana. And Tathasthalakshana, it's important but accidental features, not permanent features, which are not always present in defined object, but by which it can be easily recognized. So, Srimad Bhagavatam, as well as Vedanta Sutra, uses Tathasthalakshana for defining the absolute truth. Janma, Dhyasaya, Taha. So why? There are three important reasons why Tatasta Lakshana not Svarupa Lakshana is used. Of course, Svarupa Lakshana is described in Simad Bhagavatam. But first of all, Svarupa is something, especially when it comes to Brahman, it's very difficult to define Svarupa. Of course, you can always say that Svarupa is, what is Svarupa? Svarupa means beautiful young cowherd boy with lotus-like eyes, with peacock feather, and with kostubo gem on his chest. And if you happen to see him, please know this is the absolute truth. This is one way of describing it. Upanishads, knowing that it would be difficult from the very beginning to accept this kind of definition of the absolute truth, prefers to define the absolute truth through the media of neti neti. He is not this, he is not that. Look at this world, he is not this, he is not that, he is not this, he is not that. So this negative way of explaining absolute truth is adopted. That's the methodology adopted in many Upanishads, not all. I already quoted Taithiri Upanishad and Vedanta Sutra basically says, no, this is not the main methodology of Upanishads. But sometimes people say that this is the only way to describe the absolute truth, because we don't know, so we can only know it by negation. But actually, it's not true. We can speak positively about Bhagavan. As I said, we can define Bhagavan from his Svarupa. He has a girlfriend. He has a beautiful garland around his neck. He has the pearl necklace. But who would believe these descriptions? Who will accept these descriptions? Only those people who are kind of believers. But Simad Bhagavatam does not want to turn us into blind believers. Simad Bhagavatam tells us in a very beautiful way. Here we are. I will show you the Swarupa of Absolute Truth. I will reveal to you the Swarupa of Absolute Truth if you go with me through a particular journey. If you travel with me through something which you can practically test. You don't have to believe anything. just go with me and you will have certain experience and by having this experience ultimately when you see the Absolute Truth, when you have the eyes to see the Absolute Truth, the Absolute Truth will reveal to you. So, even though the infinite Swarupa always remains within itself, the Swarupa simultaneously manifests itself in the form of innumerable Shakti. Retreating into the depths and eluding any definition, as such it manifests itself outwardly in the form of energies and thus makes itself available for expression. So, again, why Srimad Bhagavatam does not give immediately, does not start from this description of Svarupa, of the Absolute Truth, three reasons for this. First of all, because we don't have direct experience of God, And therefore, if Śrīmad-Bhāgavatam starts describing this Svarūpa, inevitably we will project our material experience into these descriptions. And ultimately we will be misled. Instead of understanding the absolute truth as it is, Krishna, instead of having the revelation of the absolute truth, we will find ourselves watching Bollywood movie. There is a great difference between watching Bollywood movie and meeting Lord Krishna face to face. So, Srimad Bhagavatam does not want us to have a false impression that we are in a Bollywood movie. It says, no, no, please don't be in a hurry. I will show you the absolute truth, but please don't be in a hurry. So, the next reason is that actually there is an invisible root of everything. So, Srimad Bhagavatam describes this invisible root by describing the visible reality. And this is the scientific method. Actually, Srimad Bhagavatam is complete science of consciousness, of the nature of consciousness, the deepest reality which is there, that the consciousness is the root cause of everything. And this consciousness is not just impersonal consciousness, not just formless knowledge. It's very much personal consciousness, which is the root cause. So root is not visible. We can see the tree, we can see the branches, we can see the fruits. But root is not visible. and science to understand the cause for something, it studies something which is available, which could be studied, which is available for our investigation and by this science is trying to understand invisible cause. Cause is invisible, the the effect is visible. So by studying the effects, we can try to understand cause and the same methodology is adopted by Srimad Bhagavatam. So first reason, because Srimad Bhagavatam does not want us to project our material experience onto the realm of the absolute truth. Second, because it wants to reveal to us something which is invisible to us. And the third, very important, because Simad Bhagavatam wants to give us a paroksha gyan, not theoretical knowledge, but direct knowledge. Simad Bhagavatam is not the theory, is not the theoretical book about God. Like there are some books which give some indications about God, but ultimately it does not claim, no other book has such high claim, such lofty claim, only Srimad Bhagavatam, that Kim Vaparaya Rishvara, Saddhya Hridhya Varudhya, Traa Kriti Bishushushushushubis, Atatkshanat, immediately the absolute truth, become rested in the core of our heart when we desire to hear Srimad Bhagavatam if we are free of all anarthas, if our heart is free. So, aparoksha gyan, the difference between aparoksha gyan and paroksha gyan is that aparoksha gyan becomes a part of us. Paroksha gyan can be forgotten In the old age, when we become senile or when we lose our marbles and experience some problems of the old age, we may forget so many things. But the point is that all those things which we forgot were just indirect knowledge. A Paroksha Gyana becomes part of our Svarupa. And it can never be forgotten. It remains with us. It becomes part of us. So the knowledge which Shemad Bhagavatam wants to give us, this realized knowledge of the Absolute Truth, like gross example, crude example, not perhaps very accurate example, But you may theoretically know how to swim or how to ride a bicycle. And you may forget this theory. But if you learn how to swim, if you have this skill or if you know how to ride a bicycle, you will never forget it. You know, you may ride a bicycle when you're six years old and then 60 years after, you sit down on a bicycle and you still remember how to ride on the bicycle. Because it's Aparoksha Gyan, it's direct knowledge, not indirect knowledge. So therefore to receive, to help us, to facilitate us to receive darshan of Bhagavan, to get the Aparokshagyan, Aukshagyan, it first describes nine topics or categories using Srila Prabhupada's language, so that we can thereafter obtain realized knowledge of the absolute truth or substance or sumum bonum. Again, using Srila Prabhupada's language. So, basically, in other words, we have to understand first how Krishna manifests himself in this world. how Krishna manifests himself in our life, how Krishna manifests himself in our destiny, in our mind, how everything which is available to us is emanation from Krishna, how this proper relationship between this world and Krishna, then only while reading the descriptions of Svarupa of Krishna in the 10th Canto of Srimad Bhagavatam, we will understand, yes, that's him. I already know this is him. I already intuitively kind of, I'm ready to recognize him in this form because I already, I'm already somewhat familiar with him by studying the nature of the world available to me. That's why That's why the first verse of Srimad Bhagavatam starts with this, indicating the main methodology of Srimad Bhagavatam. The substance is the absolute truth, and the Supreme Lord and all emanations are relatives, forms of energy available to us. So what are these? And that is why Srimad Bhagavatam is not satisfied with the five characteristics of Purana. There is very famous Purana Panchalakshana, which is given in many, many Puranas. in Kurma Purana, in Garuda Purana, in Vishnu Purana, in many places in Vishnu Purana, in Matsya Purana, the same definition of Purana is given. So this is five characteristics which defines Purana. Purana is the literature which is talking about creation, primary creation, secondary creation, about dynasties, first and foremost, a moon dynasty and sun dynasty, about Manvantara and about different kings of different dynasties, of these two main Vedic dynasties. So that's it. Dynasties, histories of the king, histories of different Manvantara and Sarga and Pratisarga. So that's Matsya Purana, but the same exact verse is repeated in many, many Puranas. That's the common characteristics. Simad Bhagavatam gives completely different definition of its topics. Simad Bhagavatam says that the five topics, it's just the description of upa Puranas, alpha Puranas, small Puranas. Mahapurana has ten features. So this is another very important, remarkable feature of Srimad Bhagavatam. It often gives new definitions to the familiar concepts. Every other Purana gives one definition, Srimad Bhagavatam gives different definition. No, not five, 10. And even though these 10 topics are also described in other Maha Puranas, maybe not all of them, but they are touched upon. But nowhere they are described with such comprehensively and so consistently as in Srimad Bhagavatam. Other Puranas give prominence to the five topics. Srimad Bhagavatam very prominently describes 10 topics which we should know. So this is the verse which we should definitely know by heart, as much as the verses of Vyasadev's trance, as much as the Atmarama Sjhamunayo Sloka, so this is as much as the second verse of Srimad Bhagavatam and of course first verse of Srimad Bhagavatam, Mangalachirana for the whole Srimad Bhagavatam. But this is very important verse for today's class. Atrasarga, Visarga, Shas, Tanam, Poshinam, Uthaya, Manvantare, Shanukadha, Nirodho, Mukhtir, Asraya. So these are the five topics. First two the same, Sarga and Visarga, primary creation and secondary creation. We will go into details of what it means today only. and stanum means planetary systems. Stanum means many different things. Stanum means basically the laws of creation, laws according to which this creation is composed or is created. Potionum, the means of sustenance, utaira, The psychological makeup, the mental matrix which is working within us. This is Uteha, creative impetus as Srila Prabhupada translates here. Manvantara, different periods of the history of humanity, what was happening there. and Isha Anukadha, the stories about incarnations of the Lord and great devotees. Isha Anukadha, not about the Lord, but about the great devotees. Niroda, the destruction of this world, or the destruction of our conditioning. And Mukti, liberation from this, and ultimately the tenth one, Ashraya. So this is the definition in the second kanto, the first verse of the tenth chapter. And peculiarly, there is a different definition given by Sutagaswami. This is the definition given by the first definition by Sukadeva Goswami, Sutta Goswami, says something superficially different. So again, superficially we may say that something is different says here, but ultimately it's the same thing. And we will show how ultimately it is the same thing. So it speaks about sarga and visarga. Then vritti. Vritti, basically means of sustenance, how we're being maintained, what work we should do to maintain ourselves. Raksha, the protection. Vamsha, Vamsha Anu Cheritam. Samsta, Samsta means Vamsha dynasties and the stories of different kings. Samsta means destruction. Hetu means the reason. And Ashraya or Pashraya means shelter. So, first of all, there is... Anyway, we will in detail speak about this when we come to the analysis of these categories. Let's first go into... So this is the ten topics according to our... According to Sukadeva Goswami. So let's talk a little bit about this to get the complete picture, to get the very clear complete picture. So these 10 topics related to each other, they are very much interrelated. And these 10 topics are related to each other as parts of the whole. So, Simad Bhagavatam is describing complete reality. And complete reality is of course, Asraya, Krishna, who is in the center. center, but by describing visible reality through the nine first topics of Srimad Bhagavatam. It helps us or facilitates our understanding of complete reality or ashraya and to have the complete picture and to function in this complete picture. Srimad Bhagavatam wants to give us this beautiful picture of reality in which we can be productive, functional, happy, and at the same time realizing the absolute truth. Live productively in this world, but at the same time not losing the context of reality, losing the most important essence of this reality. So first energy of the Lord which is being described in Srimad Bhagavatam is Srishti Shakti, the energy of creation. And this Srishti Shakti, the energy of creation of the Lord, as coming back to this quote which which is important for our lesson today. The substances, the absolute truth, and the Supreme Lord, and all emanations are relative forms of energy. So what are these forms of energy? What are these relative forms of energy? So the first form of energy is Shri Shri Shakti, the creative energy of the Lord. And we know in the third canto of Srimad Bhagavatam, Lord Brahma, he prays to the creative energy of the Lord, this Shristi Shakti. So this Shristi Shakti, what it does, it arranges the stage to unfold the drama of this world or to unfold the drama of our life. And we should be very clear to know how this stage is created. What is the composition of this stage? What is the nature of our inner being? So the second creation is the secondary creation. is basically the description after creating this world which is meant for us. The Lord created this world for us. Like there is this famous story about Satchinanamaraj being young bhaktar challenging Srila Prabhupada. Why did Krishna create this world? And this world is so imperfect. Why did he create this world? Śrīla Prabhupāda looked at Śrīla Prabhupāda and said, Krishna didn't create this world, you created this world. You. You are responsible for this. So in one sense, yes, Krishna created this world to fulfill our desires, to facilitate fulfilling our desires. And he created this world to help us to fulfill our desires, but he also behind the secondary creation by giving us these bodies. This body is the special gift of the Lord, according to our karma, to help us to fulfill all our desires. So that's Vissarga. And therefore, in the fourth kanto of Srimad Bhagavatam, there are two dynasties described, the dynasty of Dharma and dynasty of Adharma. Basically, even there, in the secondary creation, the creation of these bodies and how this world is facilitating for us to achieve our goals, Dharma, Artha, Kama and Moksha, we can try to achieve these goals by impious means through our Dharma and we can try to achieve the same means by following Dharma. And therefore, these two dynasties, this is also included into the topic of secondary creation. So first creation is the creation of the sin, of the stage. Secondary creation, creation of the bodies through which we fulfill our desires. And Dharma, Artha, Kama and Moksha, the goals which we have. basically we have four main categories of desires. All our desires can fall into these four categories. So this is Srishti Shakti or creative energy of the Lord. The next Shakti which is being described in Srimad Bhagavatam is Sthiti Shakti. And the energy of maintenance, the energy by which the Lord sustains life. Can you imagine the disaster if the Lord only had Srishti Shakti, creative energy, if he would create this world, but somehow rather he was not equipped with Siti Shakti. And this world would be totally empty and nobody would have enough food to maintain himself. Amazingly, Lord Krishna created this world and everyone in this world somehow or other has enough food and everything which basically we need. And if we don't need something, if we don't have something, maybe we don't need it or whatever. Anyway, sthiti shakti, what it means, how Simad Bhagavatam beautifully describes this sthiti shakti. Sthiti shakti basically is description of natural boundaries. Everyone or everything in this world has its own place. Like sometimes people having this very developed imagination, they want to have something which is not their destiny. So, sthiti shakti does not allow this. There are natural boundaries and the laws that govern life so that everyone could have everything which she needs. Not more and not less. So that's what Sthiti Shakti does. It basically gives a lot of part to everyone, according to the first verse of Isha Panishad. So the Lord sustains everyone, both those who are following the path of Dharma and those who are following the Pasopha Dharma. Sinners and writers. But he also wants to give special mercy. So, Simad Bhagavatam, in one sense, describes the mechanism of universal sustenance and the universal laws, which maintain the balance in this world. But it also describes the special mercy which one can obtain. So that's sthiti shakti, and that's basically the very important topic of the fifth kanto of Srimad Bhagavatam, but I'm going a little ahead of myself. So the next topic, poshanam, poshanam means nourishment, and basically explanation of the evolution of human being. Mercy sustains. Poshanam is the explanation of Anugraha Shakti of the Lord. How in this world, sooner or later, we have impetus to evolve. How everyone actually wants to evolve, but most of the people are bewildered. They don't know in which direction they should evolve. and they think that evolution means material evolution. Evolution means increasing our material happiness, material wealth, material health, and so on and so forth. So, Poshanam is the description how within this stiti shakti, the main shakti of the Lord is operating. How within this world which is created by Srishti Shakti and maintained by Sthiti Shakti, the Anugraha Shakti manifests itself. The energy of Lord's mercy. It's perhaps the most important topic, preliminary topic of Simad Bhagavatam. And that's the topic of the sixth kanto. How amazing mercy can come upon us and how we should aspire and how we should be encouraged that everyone is actually eligible to receive this Anugraha Shakti. This Anugraha Shakti, the tantras, they describe eight-fold lotus, eight-petal lotus with eight Shaktis of the Lord, like Vimala and so on and so forth. But in the center of this lotus, the main Shakti of the Lord is residing. This is Anugraha Shakti or Kripa Shakti, the Shakti of mercy. And this Sanskrit word Anugraha, which Sukadeva Goswami is using there, is very important. Anugraha means Anu means behind Graha means to hold Basically if I understand that how Anugraha Shakti operates in this world we will be able to understand how the Lord is present in our life and how he is pushing us from behind how he is gently pushing us to evolve, to expand our consciousness and ultimately come to him. Anugraha means pushing energy. So the Lord is pushing us from behind. And Simad Bhagatam also explains this mechanism. We have our desires. We receive specific bodies to fulfill these desires. We receive the energy, the nourishment to fulfill our desires by anugraha, by the mercy of the Lord. And we start acting. And actions create some skaras. And some skaras give rise to different desires. We act in a particular way and desires are being developed by material activities. So it's a vicious circle. Initially we have to desire to enjoy and the facilities are given to us and the nourishment, the energy is given to us to act in this world. But then by acting in this world, we create new desires and new desires and new desires create new actions and new actions create new desires. And it's going on perpetually. So this is the next topic which is described in Simad Bhagavatam, Uti. The impetus, the creative impetus, which we have to understand very clearly how it works within us to be able to employ or utilize this impetus to ultimately achieve the Lord. So, karma vasanas, the reactions of our past actions, determine behavior of different people and different natures of people. Uti, basically, the description of different natures and two paradigmatic natures which in this world, the nature, Asuric nature, and Daiva Sampata and Asuri Sampata, demonic nature and divine nature as described by Krishna in Bhagavad Gita. So basically it explains the mechanism of evolution of the living entities and also the mechanism of degradation of the living entity. And then the next topic is Manvantara. Manvantara is describing the rules which those people who want to evolve should follow. Before the previous topic explained that if you want to evolve, you know, this is what you should do. And if you don't mind to degrade, this is what you could do. So more clearly it is explained in the next canto of Simad Bhagavatam. And this is the basically next topic, Manvantara. Manvantara, Manu means thinking. Therefore, we are called men from Manu. Manu is somebody who has mind, who is thoughtful. So, the next topic, sadharma or manvantara, it's actually rule of the Manu who is establishing certain laws after deliberating on the nature of reality. This Manava Dharma Shastra or Laws of Manu is a very important book which describes exactly this. It describes which rules we should follow if we understand the nature of reality. And if we don't understand the nature of reality, We can follow the constitution of United States or any other law. It's up to us. So that's the next topic, the eighth topic. No, yeah, whatever, sixth topic. So then Isha Anukadha, different manifestations of devotion. and while describing this, Simad Bhagavatam, after establishing the rules, Simad Bhagavatam says that essence of sadharma is actually devotion to the Supreme Lord. How you can obtain this devotion to the Supreme Lord? Just by listening how other people were devoted to him. The great devotees of the past in a very natural, spontaneous way your consciousness will turn toward the Lord and devotion will appear. So this is the next topic. They're all very closely interconnected and it's the whole evolution from Sarga to Visarga to Stanam to Poshanam to Uti and now to Manvantara and Ishanukadha. So this is how Srimad Bhagavatam is turning us. See, this is your situation in this world. And if you really understand the previous topics, here for you we are presenting the next topic, Isha Anukadha, by which you can develop bhakti, devotion to the Lord. So and then Niroda. Niroda means the solution. and the solution can be of two types. It can be the solution of this material world for those jivas who still have karma and who still won't have the desire to enjoy this material world. They, at the end of the day of Brahma, they will be totally dissolved and they will sleep for a long time without any sleeping pills in a very peaceful way in the body of Mahavishnu for some time. And then the new cycle of creation will start. So this is Niroda, the description of the futility of material endeavors for those people, or for those foolish souls who don't understand the nature of reality. So for them, the destruction of this material world is being described in Simad Bhagavatam. See, Madhagavatam simultaneously, from the very beginning, describes all the topics, all ten topics, not ten topics, nine topics, like using two tracks, or maybe eight topics, using two tracks. One track is about the Bada Jivas. What happens with Bada Jivas, with conditioned living entities? Like there will be in the third canter of Srimad Bhagavatam, there will be Bada Srishti and Mukti Srishti. The creation which entangles you and the creation which liberates you. So there will be this description. So everywhere, and then Dharma and Adharma is described in the dynasty of the two in the fourth canto, and demonic and divine natures are described in the seventh canto. So Niroda also means, may mean two things. One, Niroda means the solution of this material world. And another meaning of Niroda is the dissolution of your samskaras, purification of your heart. How by listening Isha Anukadha and turning your consciousness towards the Lord, you will destroy all deeply rooted samskaras of material enjoyments. And how you will be able in this way to get free. And therefore the next topic is Mukti, liberation. And Srimad Bhagavatam says of course that liberation does not mean just liberation. Liberation means a very specific kind of liberation. It's the restoration of one's Svarupa. establishment one in one eternal relationship with the Lord or rather finding our relationship with the Lord in one sense. So when Jiva transcends the concept of material identity by offering the pure self in unalloyed devotion to Bhagavan, he is freed from both his subtle and gross bodies and becomes established in his original nature. So that's the nine topics. And the tenth topic is, of course, Asraya. So there is little controversy why there are two topics, Mukti and Nirodha. If Nirodha means purification of the heart, why do you need Mukti? Nirodha implies Mukti. You can only say Mukti. And actually, when Sutta Goswami defines 10 topics, he uses only one, Samsta. Samsta means both Nirodha and Mukti. He merges these two topics into one. But in reality, there is a very important concept behind describing these two things separately. Niroda is just preliminary purification of the heart, but mukti is the establishment in one's svarup or formation of svarup. So, Niroda is just the destruction, but Mukti is something much more positive. This is again a very new concept relative to previous concepts of Mukti. Mukti, the establishment in one Svarupa. So we can clearly see that Simad Bhagavatam is describing a different path of climbing a very high mountain. Like those people who are climbing mountains, mountaineers, they know how difficult it is to go up and up and up. And Srimad Bhagavatam is describing the easy path to reach the pinnacle. It describes to us how by understanding these nine subject matters, we can ultimately achieve ashraya, the highest pinnacle of reality. So we should keep in mind this metaphor. Srimad Bhagavatam is the climbing on the Everest, spiritual Everest. Through this Sarga, primary creation, V-Sarga, creation of the bodies with desire, Stanam, the creation of different laws and boundaries, portion of the nourishment and different natures which are being formed through this and hopefully if intelligent enough we will try to cultivate our divine nature and in this way we will follow the laws of Manu and we will understand that the highest regulation or rule which is established by Manu is to hear about the devotion of great devotees and therefore Isha Anukadha, the next topic. Then Niroda, in a very natural, spontaneous way, our heart will be purified and after purification of our heart, we will define ourselves in relationship with the Lord. We will feel this connection between us and the Lord. And by feeling connection, we will reach ultimately ashraya, the highest topic. And in this way, the goal of Srimad Bhagavatam will be achieved. So I still have some time. I actually wanted to finish earlier, but there is a lot of things to be said. So I will quickly go through the remaining ways. In second canto, in the very second verse of the 10th chapter, Sukadeva Goswami says that to isolate the transcendence of the sumum bonum, This is Srila Prabhupada's translation of Asraya. The symptoms of the rest are described sometimes by Vedic references. Varnayanti, Mahatmanach, the great sages, Mahatmanach, they Varnayanti, they describe sometimes by direct explanation, Shrutana Arthena. Shruti means here, not Shruti, not the scriptures. Here Shruti means direct explanation. When you directly say this is how it is. And sometimes it is given by summary explanation, given by great sages, Chanzasa. So basically what it means that all these ten topics, starting with Sarga and ending with Ashraya, sometimes are described directly and sometimes they are described indirectly through the stories. These two methods are very important to understand. The example is very simple. I will skip this. For example, when Simad Bhagavatam explains that Maharaja Pariksit is listening Sukadeva and by listening to Sukadeva Goswami, he ultimately achieves the darshan of the Supreme Lord. That's the direct description of ashraya. And when we hear the story, for example, how Sukadeva Goswami, just by listening verses of Srimad Bhagavatam, became completely enchanted and enamored by the qualities of the Supreme Lord, Atmaramas Chamunayo, Itambuta, Gunai Hariyi. When we hear this, this is an indirect description of the qualities of the absolute truths. By describing the story, how Sukadev Goswami was completely renounced and still he was attracted, we get some idea. So these two methods are being adopted in Srimad Bhagavatam. And very important word here is Vishuddhi Artham. To, like Siddharth Prabhupada translates this, to isolate the absolute truth. to clarify the absolute truth, Vishuddhi, to make it very, very clear how we can very clearly understand the absolute truth. To facilitate us, to help us to do this, Simad Bhagavatam goes through this whole difficult route. Difficult, but at the same time, easy route, starting from Sarga. Because again, we will never have clear and convincing picture or conception of the absolute truth without going through this truth, without going through all the 12th cantos of Srimad Bhagavatam or first nine cantos of Srimad Bhagavatam. And ultimately, because of this, we will be able to understand ashraya. Siddha Prabhupada, of course, in the introduction, he always warns us. Unfortunately, unintelligent people turn at once to the sports of Krishna in the Darsamas Kanda, the dance canto. Krishna's embracing Radharani or his dancing with cowherd girls in the rasa dance are generally not understood by ordinary men. because they consider these past times in the light of mundane lust. They foolishly think that Krishna is like themselves and that he embraces Gopi just as an ordinary man embraces a young girl. So, Srila Prabhupada explains in his own way why we should follow Simad Bhagavatam and why we should understand Simad Bhagavatam from the first canto till the twelfth canto. So yeah, this is I already, Varnayanthi Mahatmanas, you know, the story Pariksit, yeah, the story how Pariksit was saved in the womb of Uttara and description of Bhagavan's mercy and his omnipotence. And the story of Sukadeva Goswami's attraction to hearing Srimad Bhagavatam in direct description. So direct and indirect descriptions. Now, let's go into little details. I already more or less described these ten topics and why these ten topics are so important and how these ten topics ultimately bring us into the direct darshan of the supreme absolute truth. So let's see the definitions and compare the definitions in 12th canto of Srimad Bhagavatam and in the second canto of Srimad Bhagavatam. We will follow the second canto, the scheme, but we will also adopt something. This is the verses from the 12th canto of Srimad Bhagavatam describing the 10 verses, but defining them somewhat differently. We don't see Uti here, we don't see Niroda, Sorry, we don't see Mukti here. Instead we see Vamsa and Vamsa Nuceritam here. And we don't see Poshanam, we see Vritti instead, and we see Raksha. So it seems superficially, it seems different, but actually it's not different. It's the same description. So let's go into little more details. That's clear. The elementary creation, basically the creation of 16 items of matter, five elements, sound, form, taste, and this is sarga. Sarga is the creation of the sin. And basically the same is described in the 12th kanto of Simad Bhagavatam. How the Lord agitates the balanced material nature. No difference, the same. So this is the Bhagavatam Sankhya. We all know this very important thing. And it is explained in the 12th Canto that there is two creations. A logical creation, creation of demigods who protect the world from sattvika hankar and logical creation, creation of primary elements and creation of the bodies of the Jivas. So then Vissarga, Vissarga we already explained. It's secondary creation, creation of the bodies, resultant creations and creation of the planets also, creation by Lord Brahma, how it is explained in the second canto. In the 12th cantitude it said, the secondary creation which exists by the mercy of the Lord is manifest amalgamation of the desires of the living entities. Very important definition. Secondary creation basically means Vasana Mai Visarga. Vissarga means, you know, you got the body which is the amalgamation of all your previous desires. Don't complain about your body. Don't say that this body is not suitable. This is exactly what you wanted. This is Vasanamayi, amalgamation of the desires of the living entities. Just as a seed produces additional seeds activities that promote material desires in the performance, produce moving and non-moving living forms. That's the second, Vissarga. Production of different forms of living entities. Vasanamayi. So anyway, so that's Vissarga, Vasana. How Vasanas are creating our bodies. means very strong and deep samskaras within our mind, which are fundamental and which can be visible in our charts, astrological charts, and so on and so forth. So stanam, very important definition. What is sthiti vaikuntha vijaya, Sukhadev Goswami says? Stiti means Vaikuntha Vijaya, basically means it's the victory of the Lord of Vaikuntha. Very strange, very enigmatic definition. But basically it means that there is this whole creation, 14 planetary system, and there is Vaikuntha. And there is Vaikuntha, and Vaikuntha is the highest creation. And Srila Prabhupada explains this. It is the duty of all conditions, soul stock, knowledge, the victory of the Lord, and thus become pure devotees and live peacefully within the Lord. So that's the next topic, very important. the world is created in such a way to give us understanding that we should follow the laws of the Lord and therefore the hellish planets are there why so many hellish planets are there sometimes people say because stiti by kundha vijaya it is to indicate to foolish living entities is there are laws, there are boundaries, and there is very clear structure. And we have to recognize it and to accept this structure as an important part of reality. So this is Titir Vaikuntha Vijaya. The analogous topic defined by Sutta Goswami in the 12th Canto is called Vritti. which adds to our understanding what it means to follow the law, what it means to recognize the victory of the Lord. Vritti basically means the maintenance of the living entities, how we are getting our sustenance, how we get our means to maintain ourselves. basically means what kind of occupation we should do what we should eat, what we should not eat so basically it means that you can try to maintain yourself by violating, by breaking the laws of the Lord or you can try to maintain yourself according to the laws of the Lord so this is this next topic to make us understand that we should live in this world by following the laws of the Lord. And that basically means that we should sustain us, our existence in legitimate ways. We should never try to do something illegitimate, breaking the laws of the Lord, killing other living entities, which are not supposed to be killed, and breaking so many other things. We should never do this. Therefore, it is called vritti. Stiti or stanam also means vritti. How we should maintain ourselves according to the will of the Lord. Like, for example, Siddha Prabhupada always said that human beings are not supposed to eat meat. So that's what it basically means. the understanding of what is allotted to us as our part. And this famous verse from the first canto of Srimad Bhagavatam, how everyone is given its food, and we should not eat the food which is not suitable for us. And poshanam, tada nughraha, that's the definition from the second canto of Srimad Bhagavatam, that this is His mercy, portion. Then ultimately we have to understand, yes, everything is given to us by the Supreme Lord, and we should understand that we are obliged to Him. Instead, Srila Prabhupada says, Being unaware of this very simple fact, because of forgetting their relationship with the Lord of Vicundra, they try to plan out a permanent life in this material world. Being illusioned by the external energy that does become engaged in various types of economic and religious development, forgetting that they are meant for going back home, back to Godhead. So, Poshanam basically means gratitude. Poshanam means Tadanugraha, the awareness of the mercy of the Lord, that every day when we get up and see sun on the sky, and being able to breathe, and being able to see this world, we should understand this is His mercy, Tadanugraha. We're living because of his mercy. And instead we're trying to make some plans how to improve our existence. So the corresponding item in the list of Sutagaswami is Raksha. Raksha means of course protection. Protection by the Lord. So the next topic, Poshanam, basically means that we are protected by the Lord. The awareness that the Lord is maintaining us, but also protecting us. Anukulyasya sankalpah pratikulyasya varjanam rakshishya titi vishvasogop tritve varanam tathha. So these two points, they are interconnected. Poshanam also means rakshya. The Lord is maintaining us and the Lord is always protecting us. And he also protects Vedic culture. He ultimately destroys the enemies of Vedic culture. And he protects those people who follow Vedic culture. So, Manvantara, it's simple. It's basically, yeah, Manvantara, Manvantarani Saddharma. Sukadevga Swami says it's sadharma, it's the explanation of eternal duties of living entities. And eternal duty of living entity ultimately surrender to the Lord. We have so many duties, ashramadharma, varnadharma, so many different duties, but the eternal duty which we have is surrender to the Lord. So that's the definition from Srimad Bhagavatam. Sad Dharma or duty performed for going back to Godhead and thus becoming his unalloyed devotees is the only pious activity. So Srimad Bhagavatam is in process upon us. Yes, there are so many different rules, But ultimately, the only pious activities is to become his unalloyed devotee. And therefore, Vritrasura and Adjamila, very sinful men, are given as example of this. Demonic Vritrasura and Adjamila. Yes, they didn't follow ordinary Dharma, but they followed saddharma. And that's the real essence of Manvantara, rule of Manu who establishes the ultimate laws for the human beings. And that's the definition from the 12th canto of Srimad Bhagavatam, that Manvantara also includes description of different Manus, chief demigods, sons of Manu, Indra, great sages, partial incarnations of the Supreme Personality of Godhead who come. So that's also description that's also there. That's also important to understand that we are watched. We are, you know, we cannot really break the law of the Lord better we understand it than follow. So utaya uti means karma vasana. We already explained this, reactionary work. So by sense enjoyment, Srila Prabhupada explains, by sense enjoyment they become victims of births and deaths repeatedly and are spoiled human lives, which are the chances for going back to Vishnu. So this is the forgetfulness of living entities, karma vasana. And how to get rid of this karma vasana, it's very clear, there are two ways which are described there, first and foremost, most important association with devotees, and another one is to follow Varnashama Dharma. The analogous topic in Sutta Goswami's list in the 12th Canto is called Hetu. Hetu means the cause for creation. And it is explained because the Lord creates universe for jiva jiva is called the cause hetu it is very clearly said here hetu jiva hetu jiva asya sarga this sarga is created by jiva this creation this world is created by jiva by this avidya karma, by this ignorant actions and ignorance. So, but also Jiva can become the Hetu, the cause of spiritual creation, can obtain spiritual body. So that's the next topic, Uti, in the first list and Hetu in the second list, list of Sultugaswami. Both are analogous. You can create material body and be entangled in this samsara by breaking the main law of creation, surrender to the Supreme Lord, being his devotee. Or you can get rid of this samsara and create your spiritual future and spiritual life by by surrendering to the Lord, which is beautifully described in the seventh canto of Simad Bhagavatam. So the next is Ishanukadha. The signs of God, Srila Prabhupada explains, signs of God, how God comes in different explanations, but also activities of his great devotees. That's the definition of Sukadeva Goswami. So Ishanukadha is the science of incarnations of God and the topics connected with the devotees because it will inspire us to surrender to him. And in the list of Sutta Goswami in the 12th Canto, this one topic in the list of Sukadeva Goswami is described by two topics in the list of Sutta Goswami, Vamsa and Vamsa Anucarita. Vamsa means two dynasties, and Vamsa Anucarita, the activities of great kings. And then Niroda, Niroda and Mukti in the list of Sukadeva Goswami, which is very clear, we already said, that it's entering into the body of Mahavishnu or the purification of the part. Some living entities, however, conditioned souls are up to develop a mentality of lording over material nature and therefore, the material cosmic creation is manifested to give the ever conditioned souls two kinds of facilities, to be freed and to be here. So that's the topic of Nirodha. So Nirodha means sleep. And there is also very interesting definition of Nirodha given by Siddharaswami. Siddharaswami also explains that Nirodha means control over mind. Because you can only achieve Nirodha, the destruction of your material existence, if you are capable of controlling your mind. your ability to stop your mind. And the 10th kanto of Simad Bhagavatam is called Nirodha because there are so many distractions of different dynasties are there, but it's also called Nirodha because it describes Krishna Lila and when we hear about Krishna Lila, our mind stops. So this is a very beautiful description of Nirodha in relationship to the 10th kanto of Simad Bhagavatam. Nirodha means when our mind is totally controlled by the beautiful lilas of Krishna. And mukti, of course, mukti rhitvanya tarupam svarupena vyavasthitih. Liberation is permanent situation of the form of the living entity after he gives up changeable gross and subtle material body. And it basically means being in one Svarupa means to contact Svarupa of the Lord. We will never be able to reestablish our Svarupa without the contact with the Svarupa of the Lord. So Mukti is different from Niroda, even though in the list of Sutra Goswami, he lumps this together in the topic of samsata, but Sukadeva Goswami distinguishes this two, Mukti and Niroda, because Mukti means realization of the Swarupa of the Lord, and subsequent realization of one's own Swarupa. whereas Nirodha means just control of the mind and purification of the mind from the previous samskaras. So that's the nine topics. And I will just skip this because there is already... Anyway, so let's skip this. And ashraya, the supreme one who is celebrated as the supreme being or the supreme soul, that's the definition from Sukhadeva Goswami, is the supreme source of the cosmic manifestation as well as its reservoir and winding up. He has these three functions. He is ashraya, he is the source, he is the maintainer, and he is the reservoir, or he is the place of their sleep, of their final destination, or the supreme fountainhead. And Srila Prabhupada very beautifully, let's read it, how Srila Prabhupada explains in the commentary to this verse, the whole structure of Srimad Bhagavatam. We are coming to an end very soon, but it's beautiful. Thus by general conclusion, Lord Krishna is the ultimate source of all energies. And the word Krishna means death. And to explain Krishna or the signs of Krishna, the Srimad Bhagavatam has been prepared. In the first canto of Srimad Bhagavatam, this truth is indicated in the questions and answers by Sutta Goswami and great sages like Shaunaka. And in the first and second chapter of the canto, this is explained. In the third chapter, the subject is more explicit. And in the fourth chapter, even more explicit. In the second canto, the absolute truth personality of God, it is further emphasized and the indication of the Supreme Lord, the indication is the Supreme Lord Krishna. The summary of Srimad Bhagavatam in four verses, as we have already discussed, is succinct. This Supreme Personality of Godhead is in the ultimate issue, is confirmed by Brahma in his Brahma Samhita as Ishvaraparamakrishnaksachitananda vigraha. So it is concluded in the third canto of Srimad Bhagavatam. The complete subject matter is elaborately explained in the 10th and 11th cantos of Srimad Bhagavatam. In the matter of the changes of Manu, Om Manvantaras, such as Svayambhu Manvantara or Chakshusya Manvantara, as they are described in the fourth, fifth, and sixth, and seventh cantos of Srimad Bhagavatam, Lord Krishna is indicated. In the eighth canto, the Vaivasvata Manvantara explains the same subject indirectly. And in the ninth canta, the same purport is there. In the twelfth canta, the same is further explained specifically regarding the different incarnations of the Lord. Thus, it is concluded by studying the complete Simad Bhagavatam that Lord Sri Krishna is the ultimate sumum bonum, or ultimate source of all energy. And according to the greats of worshipers, the indications of the nomenclature may be differently explained as Narayana, Brahma, Paramatma, et cetera. So Srila Prabhupada in the purport of this verse basically says that Krishna is there in all the cantos of Srimad Bhagavatam. Ashraya is there. All other topics are only being explained to give us the sense and clear understanding who is ashraya, how we are maintained by the Lord, and how we are created by the Lord, and how we will come within the Lord. So this is the essence of Srimad Bhagavatam, but there is also this gradual progression, how the realization of our relationship with this ashraya can be deepened. How we can, following from canto to canto to canto, ultimately realize our Svarupa in relationship with the Supreme Lord. Find ourselves in this beautiful country, land of Brindavan, of Raj, unlimited country of love, where the Supreme Lord is always supreme and everyone else is his obedient servant. So this is more or less detailed explanation of what we have said and how to correlate or relate these 10 topics to 12 cantos. cantos, it's more or less... Sīla Jīvi Goswami says there is no use to try to correlate these topics to the cantos. He says all the topics are described in all the cantos. But he also says that every canto has the main topic and there is a secondary topic in every And he points out the main topic. For example, he says then the third canto, the Sarga is the main topic, but the Sarga is the secondary topic. So that's the opinion of Srila Jeevigaswami. But there are many, many, many, many, many other commentators like Sri Dharaswami with some reservations. Vopadev, Viraragavacharya from Sri Sampradaya, Vijaya Advaja Tirtha, from Madhva Sampradaya, Vala Bacharya, and Vishwanath Chakravarti Takur, they follow the tradition and they attribute one topic to one kanto. It doesn't mean that other topics are not described in this kanto. Shilajiva Goswami is absolutely right. All the topics are described in all cantos, but one topic is dominant. And if I understand this, we will be able to very clearly see the progression of Srimad Bhagavatam and how Srimad Bhagavatam is lovingly bringing us into the rendezvous with Krishna. How the Abhisar with Krishna is actually taking place in the pages of Srimad Bhagavatam. It takes us by hand and brings us into the kunjas of Vrindavan. So, Canto 1 is Adhikar Tattva. It's description of Adhikari who is eligible to listen to Simad Bhagavatam and how the process of listening should take place. What are the qualifications for listening to Simad Bhagavatam to be successful? Canto 2, Sadhana, what takes place when we listen to Simad Bhagavatam? how we should listen to Srimad Bhagavatam and how we should think about what we have listened and so on and so forth. This is a very beautiful idea. And then third canto, of course, main topic is sarga. Fourth canto is v-sarga, where the different desires of living entities with different bodies of living entities are being created and how by these bodies we can achieve Dharma, Artha, Kama and Moksha. Four stories of the fourth canto about this. Stanam, the boundaries of creation and the laws of creation, how we should maintain ourselves are described in the fifth canto. Poshanam, or the mercy of the Lord, A totally unreserved, causeless mercy of the Lord is described in the sixth canto, and the gratitude which the recipients of his mercy should manifest. The seventh canto describes the uti, two different natures, the impetus for activity. Then eighth canto describes manvantara. Of course, manvantara, they are in different cantos. Cantos, Srila Prabhupada writes about this in many different cantos, manvantara are described. But specifically, this saddharma is mentioned in the eighth canto. Saddharma is surrendered to the Lord, and we see the stories of Gajendra, and the stories of the demigods, and the story of Bali Maharaj, how they realized the essence of Dharma. And Canto 9 is describing Isha Anukadha. And then Canto 10 describes two topics, two main topics, ashraya and Nirodha, that's according to most of the acharyas. Ashraya and Nirodha, these two topics. and Niroda, there are two understandings of Niroda. The destruction of the kings and the destruction of the vrittis in our mind, useless thought process within our mind. And then 11th kent describes Mukti, and then 12th kent again describes Niroda, or somebody says that this is as much as the Canto I and II introduction to Srimad Bhagavatam, Canto XII can be considered as the conclusion, epilogue of Srimad Bhagavatam. So, and in other words, we can reformulate these 10 topics as 10 questions, and Srimad Bhagavatam gives the answer to these ten questions. The first question, how does this material world appear? The second question, as a result of what do the living beings, including ourselves, acquire their body? How did this creation appear and how did we receive our body? why was I born in that place and how should I sustain my existence by which means I should live in this world how should I act according to my nature what should be my action which will bring me maintenance which will maintain me how does the Lord participate in my life this is the fourth question and how he helps me. It's a bad translation, I'm sorry. How he participates in my life by creating my, I didn't edit it, by creating my nature and how he helps me to rise above or to transcend my nature. That's the fourth topic, how the Lord is acting in our life and helps me to go further, to transcend my limitations. What makes me act? This is Uti, the fifth question what forces and pushing me in the opposite direction despite God's mercy there is anugraha the mercy of God which pushes me towards him and there is something which pulls me against him that's the fifth question which is answered the sixth question how I can take shelter of Krishna and overcome these forces? This is the sixth question. And then how do fully surrendered souls behave and how does the Lord protect them? The eighth question, what does it mean to be free from karma or to focus our mind on God by breaking free from the captivity of the material, bondage of the material world? And what what happens to those souls who could not get free? That's the subject matter of Nirodha. And the subject matter of Mukti can be reformulated as the question, how to finally attain liberation and fully regain one's spiritual nature, one's spiritual body? And then the last and the most important question which Simad Bhagavatam wants to describe, Who is God? What are his qualities? What does he do in the spiritual world? How does he communicate with free souls or interact with free souls, associate with free souls? And what depths can love for him reach? So that's how we can view Srimad Bhagavatam through the lens of these 10 topics of Srimad Bhagavatam and how it's the description of the complete cycle from the origin of this world to its complete annihilation and how we can ultimately get completely free from the bondage of our karma if we properly study Simad Bhagavatam. So that's it. That's the end. I'm sorry for being so late. Thank you. Hare Krishna. Thank you.