Anartha Nivritti. Lecture 9

The specific contribution of Shichaitanya Mahaprabhu is Raganuga Sadhana. And even though like Vallabhacharya was also propagating Pushti Mark, and Pushti Mark means the path of mercy, which is an analogy of Raganuga Sadhana, Still, in Vallabhacharya Sampradaya, this pushti mark is restricted to a certain kind of jivas, pushti jivas. But Chaitanya Mahprabhu made this pushti mark or Raganuga mark available to Mlechas and Yavanas, not to pushti jivas. For Lithuanians and other nationalities. So, even though, and followers of Chaitanya Mahaprabhu, we're following Raga Mark, because our ultimate goal is to achieve Raga, the attachment, the emotional attachment to Krishna. But in the beginning, it's more like this Raga mark looks like Vaidi mark. In the beginning stages, because our Raga is not developed yet, and because we cannot really follow those people who have Raga, First we have to purify, but still, technically speaking, I mean again, technically speaking, we may be following Vaidya Mark. But because we are followers of Lord Chaitanya, Lord Chaitanya didn't come to bring Vaidya Mark. Every follower of Lord Chaitanya ultimately is striving to achieve this practice of Rabbanogu Sadhana. So, don't worry, we are Raghunaga devotees struggling with our arcanartas. Okay. Another, Dr. Chitanya Mahaprabhu, he brought Unnata Ujvala Rasa. Okay. And does that mean that everyone can develop this? Because at the same time... No, he didn't bring Unnata Ujvala Rasa, because technically speaking, Unnata Ujvala Rasa is only Rasa which is available to Śrīmāti Radharani. He brought Unāta Ujvala Rāsa Svabhakti Śrīya. He brought the effulgence of this Unāta Ujvala Rāsa. He explained the Sru Rūpa Gosvāmī what are the feelings of Śrīmāti Radharani And the effulgence of these feelings He gave to everyone, including us, not Una Dojova Rasa. Una Dojova Rasa, Sva Bhakti Shriya. And at the same time, it is said, Nikisidya Krishna Priya, my term is established. So, is it fixed or we can? We can. Otherwise, what is the meaning that he brought it? It's a very tricky philosophical question and we definitely don't have time to get into details. Yes, we have our proclivities, our natural innate inclinations to serve Krishna in a certain way. but also we should not underestimate the mercy which is coming to us. So by the mercy which is coming to us, there are different explanations of this statement. One explanation is that you continue worshiping or relating with Krishna in a particular way, but at the same time, because of the mercy of Lord Chaitanya, you appreciate the highest possible relationship, which is unta ujvala rasa sva bhakti sriya. That's one explanation. Another explanation of this phenomenon is that, yes, we do have our proclivities, but there is also mercy, And by following the law of Chaitanya, we can obtain something which would not be obtainable without His mercy. So let's put it in a very sensitive way like this. Okay? Yes. My question is from your day one's lecture where you talk about three types of ego. And I want to understand more about the spiritual ego. A. Is it good to develop that? B. Any practical examples to understand how it should look? Ego is our conception of who I am. And we definitely should have spiritual ego. We are not my bodies who want to eradicate ego. We have individuality. Ego means my individual understanding of who I am. And ego is formed in relationship with other people. When I define myself, I always define myself in terms of relationship with others. I am the mother of such and such children. I am the wife, I am the daughter, I am this, I am that. This is all conception of I, which is always related to somebody else, because we are not independent. Even Krishna defines himself through relationship with devotees. He is Yasodhana Nandana, Nandana Nandana, Devakinana. So, what to speak about us. So, spiritual ego is good. It's our eternal spiritual nature. And example of it is, you know, the vivid example of it in some groups of Godi Vaishnavas, you go to a guru and guru says, you are such and such gothi, we are such and such sari in the spiritual world, you are of such and such age, and this is your name, and you live in Yavad, or something like this. So that's spiritual ego. We don't do this because we consider this sort of practice adulteration. It's not natural. we are just chanting the holy name and hoping that the holy name by our sincere endeavors due to our sincere endeavors award us with a very clear understanding of spiritual identity the classical process which is described by Vaktivinoda Thakur and Jaya Vahdharma is that you hear about Krishna you associate with sadhus you chant the holy name you come to the holy place and then you get certain kind of preliminary understanding of who you are in reality in spiritual relationship with Krishna Some sort of intuition is there. And then you go to your guru and you ask guru to confirm your intuition. First, initially, it's granted upon us by our practice, by the holy name. And then we go to guru and then we refine this conception. This is the role of guru, ultimately. He will confirm some intuitions and some intuitions he will reject. That's his role. If he feels that we are qualified on a certain level of our spiritual development. That's what Bhaktivinoda Takur describes in Jai Vadana. Thank you, Mr. Manu. Small question. You mentioned about tasting Krishna. So how to taste Krishna? Just come to him and he will kiss you. At one point of your spiritual development. He's all attractive. He attracts our spiritual senses and when he attracts our spiritual senses, when we interact with this object of attraction, we feel complete bliss because he is so beautiful and he is so tasteful. Full of taste. Thank you very much. Thank you Guru Maharaj. It is said that anything to change is a root cause of all offenses. How to overcome this habit of the mind to distract? Because it feels like it rests when it distracts. Though in fact it's not like this, but after this habit it goes into chanting. How to focus on chanting? Which habit goes into it? Distraction. Or go into the mind here and there. The habitual distraction, okay. So what was the question? How to overcome? Overcome this because it said that inattentive changing is the root cause of fear. So you cannot overcome destruction. Destruction is called Vikshepha. Actually Vishwanaya Chakravata describes this in the fourth chapter of Madhuri Kadamini. that when you reach the stage of nishtha, then this tendency for vikshepa, tendency to be distracted, will cease, will be completely eradicated. So, the whole process of devotional service is for this. You cannot really jump on this level. And there is no secret technique which I will reveal to you and boom, tomorrow you will become completely focused. No, because it's the condition which we are in now and if we steadily perform, as steadily as possible perform our sadhana and gradually, gradually mind becomes more peaceful and less active unless the tendency comes down. So there is no secret techniques. I wish it was. At least I don't know. If you find out, let me know. No, but it's... You cannot really, because as Prabhupada explains, because our consciousness is in contact with these disturbing elements for so long. So you cannot expect that all of a sudden these disturbing elements will not affect your consciousness. No, it takes some time. And therefore we have to be humble and patient. Because without humility and patience we will never be able to overcome this tendency. So initially we are practicing humility and tolerance. And that's how sadhana. We are trying to be humble and tolerant. But then when we develop these qualities of humility and tolerance, then the mind will naturally be focused. Yes. Yes. Baraj, thank you very much for explaining about Anarthal Liberty. And so one thing I wanted to ask is the solution of that, in Anarthal Liberty when we were talking about Aparadas and there came the point of unintentional Aparadas which we commit. So intentional Aparadas, very well you explained that how we should go to that and therefore give my assignment for that. And this unintentional, which is the Aparadas is committing, so you gave the solution that constantly chanting. So, but I feel for myself to chant more than 16 rounds is very difficult. Some days we can chant. So then how does this constantly chanting we can apply in our life practically? So that we can overcome this unintentional Aparadas is committing. It's difficult to do it on a regular basis, but if you dedicate, let's say, one day completely to this practice, not constantly, but as much as possible, you free yourself from all other engagements and you try to sincerely serve the Holy Name. If you cannot chant more, then have some kirtan or take part in a kirtan. You know, like sometimes we regularly do some cleaning in our room or in the temple. But every now and then we have to do maha clean up, right? Or in the kitchen. Because the regular cleaning is not enough. It just puts it in order but still some mess is being accumulated. So every now and then you have to do Maha clean up of your heart too. Regular cleaning you are doing 16 rounds okay, that's enough for regular cleaning. But it's still, it's not enough if you want to purify then you have to do Maha clean up. Okay? Thank you, Krishna. Thank you, Guruji. In the afternoon session you were mentioning about Sanatana Goswami's contribution of Harivakti Viras. Yes. Where he composed more than 6,000 verses about different rules and regulations, which may not be followed and necessary, which all need not be followed by. Again, a doubt comes that Chaitanya Mahaprabhu invested so much time in Sanatha Guhsaswami, giving Sanatha Shiksha, giving instruction to wrote literatures, and he, Na Na Chansu Vichara Reving Kanikuno, Sat Dharma Samasthan. So he gave his contribution of 6000 verses as per this instruction. Similarly we also hear in case of Rupa Goswami, he wrote so many literatures which were hisotory, and featured Jeeva Goswami speaking that that what all, everything, whatever is written by the Ropa Goswami is not relevant for the Kali Yuga Shiva, because we are so foreign. That's what we see in Sanatana Goswami, Samadhi is behind, there is a Granta Samadhi. So, same thing, but when we see in Kisab Shira Prabhupada, everything whatever Shira Prabhupada Everything is, we have to follow. So, why is there this disparity that these Acharya need to go through so much hardship and their contribution, their aiming towards for the So how come they have something which is not relevant? Well, time changes. What was relevant 500 years ago, when Chaitanya Mahaprabhu was there, when the Vedic culture was still, our national culture was still very much in depth, and people were brought up in this. It was very natural for them to do all kinds of these little details. They were very careful in following the rules of purity, of cleanliness. So then, you know, something which was relevant to the brahminical followers of Chaitanya Makrabhu 500 years back may not be relevant for hippies in America in 20th or 21st century. So they will not be able to relate to it. And so therefore Prabhupada, he simplified certain things. That's the prerogative of an acarya. Açarya has to say this is relevant, this is not relevant for you it doesn't mean that it's not relevant at all it's just not relevant for the particular audience he's preaching to and that's exactly what Srila Prabhupada did he made practice of bhakti doable without compromising with its efficacy he didn't complicate too much but he gave something which we will be able to perform in a real way, but at the same time he stressed the need of chanting. He always said, you know, even though he established this minimum rule of 16 rounds, he said that ultimately you have to come to the point where you are chanting 24 hours a day, because it's so important. That's the prerogative of Acharya. Acharya says, this is relevant for you, this is not relevant. Like somebody, one of the disciples of Śrīla Prabhupāda approached him and said, Śrīla Prabhupāda, you know, in Manavadharma Śāstra it is said something like this. Śrīla Prabhupāda said, according to Manavadharma Śāstra, you're not supposed to study Manavadharma Śāstra. Don't worry about this. In the current race-con scenario, as we see, there are so many courses conducted. conducted, actually in Mayabur, there are two months courses of yakya, and meaning, things, references from Hari Vakshu Vidarshan. So elaborately, things go on. Although that may not be the main emphasis, even by Sherif Vakshu. I want to see it. Can we see that Deshkala Patra, maybe it is a real one for this audience, it is not a real one for that audience? See, Prabhupada gave us what we need. Now, as a society, we develop. And because we are preaching society, new people are coming, and they have their needs. People feel very secure when there are some rituals, some yagyas and everything else. So, okay, it's fine. We are doing some samskaras, we are doing some yagyas because we want to present the culture. But at the same time, if this overshadows the necessity of changing the holy name or all of a sudden becomes more prominent than the main angus of bhakti, then it's not good. When it's performed along to encourage people to do more chanting, then it's okay. So we have to see how it's practically applied. It may be unnecessary complication and even deviation, or it may be a good thing which is like supplementing our main practices. I would like to say that in a way that in a way that you are not able to do any kind of expectations. So he says when they are working together with devotees or serving together with devotees, doing something, then even though we don't want to offend anyone, still sometimes devotees become offended or hurt by something. Even though we didn't intend, we didn't do, sometimes it happens because of some false expectations or some expectations which we don't feel. So what to do with this in this situation and is it an offense about which we were talking and what to do. So yes, it is an offense. If somebody feels hurt by our actions or by our inactions, if we don't do something, it means that something is wrong. And we know this story about Rupa Goswami where he laughed and he just laughed because he saw something in his Lilas Maranam. But the devotee who was walking by thought that he is laughing at him. And Rupa Goswami did not intend to offend him. nevertheless he lost temporarily his ability to see Krishna's pastimes so this is to warn us that even though we may not be intentionally doing this so if we feel that somebody is offended by us even though we didn't mean we should just come to him very openly and very humbly and say please forgive me I will explain to yourself, not try to justify your deficiencies, but humbly say yes, I'll try not to do it. So that's important. That's important. We are living among devotees and therefore our chances to commit apparats are very great. So we have to be very, very careful. And we have to be very kind and loving and try to do everything within our powers to please devotees. Like today Tanushree was telling me about one temple president in Ukraine and she was praising, His name is Yashoda Kumar and she was saying, and it was so pleasing to my heart to hear how she was saying that he just takes care of everyone and he wants to uplift everyone and is trying his best. So that's Vaishnava, that's Vaishnava community, that's Vaishnava dealings. And everyone of us can contribute into the realization of this ideal. Yes. Aranj, when I hear everyday morning this Ishtarashicam prayer, especially the last one, Asali Shava Padre, so there it is mentioned, Lord is completely free to do anything to me. I am always, unconditionally He is my Lord. So, I am struggling to chant Shrikshan Dhan, hear the Holy Name Attentivy. And if I see my own situation, it seems that it is very, very far. So, how I keep my practice so that I get to encourage myself also and attain that stage someday? That's the eighth verse of Shrikshan Dhan. Our verse is Trinadha Pi'su Nishina, It was describing Primati Radharani's feelings. So, it's not a big surprise that we feel a little far away from this situation. We have to have a goal which is relevant and appropriate. So our goal of our sadhana is to achieve stage which we feel that it's achievable and relevant. you know, when the goal is too high, it's very difficult to relate to this goal because it's too high. It's like, you know, if there is some star which is very far away, and you're trying, and you're cold, and you're trying to get a little warm from the star which is too far away. There is not much chances that you get required warmth from the start. So the goal should be achievable and then the goal will be able to relate to these goals. We have to know the art, that's what Prabhupada says, that we have to keep the higher goal but we also have to have intermediate goals which are relevant and achievable. Then we will be enthusiastic because our enthusiasm is directly connected with the goal. That's why when they play football, you know, they have goal. goal is to put the ball into this gate and you can look at them they're very enthusiastic they're running here and there because it's difficult goal but it's still achievable goal so in a similar way if we see that the goal is achievable even though it's a little difficult We will be enthusiastic. If we set up too high goal, we will ultimately lose enthusiasm. So, trinādapi sunichina taroarapi sahishnina amanina amanadena kirtaniya sadari. Maraj, there's a question. Can you also read this one? Maharaj, you have mentioned in past session that strengthening of spiritual desire is important in our devotional service. Theoretically, mind is convinced, we desire to serve Krishna. But unless heart is convinced, there will not be heartfelt prayers as Kunti Mahanrani does. How do I understand that my desire to serve Krishna is coming from mind or heart? It's most probably coming from mine. But when you associate with those people who have this desire in the heart, then gradually your heart will also develop this desire. So, initially our desires to serve Krishna have more intellectual nature, but when we get some experience of the pleasure which we get while serving Krishna, then our desire to serve will become of a deeper level. So it's just a question of developing some, or obtaining some experience. And of course the association is very important. This is realization. Ah, realization. But as I... Like, we hear so much, repeat so much, but sometimes we feel that it's not internalized, the unearthas are still there, conditions are not changing and many years are passing, feel like remaining safe in terms of unearthas, not able to overcome. Theoretically I know, I explained, I give classes, but somehow something is holding on. Where I should, how could it be? It's a topic of another seminar. We'll talk about this. I think we should kind of finish. If somebody has very... Yeah, okay, this too. Most... Hare Krishna and Guru Maharaj. Yes. Maharaj is related to one of the sessions and you had mentioned that association with neophiles, we should as far as possible keep it from a little distance. But when we have new devotees coming into our congregation, some of the leaders are assigned to cultivate these devotees and those times we are actually looking after them and They come with their problems and we also get entangled in it. How do we deal with those? Bhaktivinoda Takur explains this, that Sangha association does not mean physical proximity, it does not even mean emotional proximity, it means dependence. We become infected by other people's problems and anarthas when we become dependent on them. If we are not dependent on them, in any way, if we are not dependent on them, we are not getting something from them, we are giving something to them. We can associate with these people without being too much affected by their problems if we really care about them and not get into some sort of emotional dependence from them. You know, it's a very subtle difference, but... And I know it myself. Sometimes you closely associate with somebody and you hear about the problems and you get affected by this. And sometimes you are not affected because you are in the position, you are dealing with them from this Krishna consciousness platform. and it's as if you have the injection which protects you from their problems. You are not infected by this because you are strictly dealing with them from this. You are trying to give them the philosophy of Krishna consciousness. You are trying to explain to them how to look at their problem from the point of view of Krishna. So in this way you will not be affected. You will become affected when you come down on their level and start hearing from the same level of consciousness. Then you will be affected. But if you hear from the level of Krishna consciousness, which you are supposed to do being senior to them and trying to take care of them, then you will not be affected. You will have a good injection of Krishna consciousness. which will protect you. Thank you. Thank you. Thank you, Krishna. I was very, very grateful to you for your presentation. So deep and so practical. So my question is, several questions, answers. You did mention that this current ethos is very offensive. Very, you know, the culture and it's passionate, competitive. and that's what actually is around all of us. Yes. Many of the answers you mentioned, it is not just our own practice, but the environment where we live also is a very important aspect of our progress. So, my question is, Maharaj, about this ethos of, even Prabhupada wanted the numbers of books, number of devotees, number of temples. So, and I did hear your seminar on secularization of ISKCON and all that. So, it's very clear what you are presenting. So, how do I exist where am I in the same whatever environment is and remain focused and as you said, close eyes and run with a goal without having to have a respectful vision towards whatever is happening around me. So how do I do that? Because it seems not so easy in the sense of I can just change the environment and... Who told you that it's going to be easy? Yes, it's not easy, that's true. But that's the art. Yes, we always have to deal with these difficult situations, but we hear and we develop certain intelligence to be able to deal with them properly. That's it. There is no, you know, ready-made universal recipes which will, you know, solve all the problems. We get certain understanding and by this understanding we develop buddhi or intelligence. And with this developed intelligence we are trying to deal with particular problem in a Krishna conscious way. To be able to tesam satata yuktanam. And Krishna says, those who are sincerely trying to be engaged in Bajatam Priti Purvakam concerning me, tada mi buddhi yokam tam. I will give them the intelligence, you know, by which they will be able to come to me. So it's just, yeah, just... Yes, there are many problems. This is another topic for another seminar to speak about all our problems. But we have the intelligence to overcome this. I think that's it. Thank you. Thank you very, very much. And then, Brother Pramod wanted to have, maybe somebody want to have some realizations or reflections, or some, yeah, to share. I will be happy, if you want. Thank you Guru Maharaj for the wonderful retreat. It was for us the first time and hopefully we will do more and more of this whenever we see this issue. So for me, I have written quite a lot but I thought to put my reflections in a way that I saw it in the devotees here. So you spoke about the effects of bhakti, which is simplicity, strengthening the pain, awakening the taste, inspiration, enthusiasm, humbleness. And what I'm saying is that I could see it in the devotees here a lot. So for example, when we saw it in Satipati Mataji, she was so straightforward in speaking about something that most of us and we ourselves miss out. And this is something that I could truly feel somebody who is a bhaktah can do it. Even in Nandulal Das Prabhu, he was playing here and you spoke about your stock posting about your achievements and your devotional achievements and everything. He was playing Kirtan here and me and... Sorry, what's the name? Shri Devi. Shri Devi. He was playing... So he was doing Kirtan when just we entered and he was doing Kirtan when there were just walls and nobody else watching him. I spoke to Raj Keshav Das. He said that I am going back to Vrindavan because I am missing Vrindavan. So and you know I saw devotees here who are doing Malaseva and you know Achra Vibhraha. Nobody is there except then there is nobody during that time. And that is when they are doing this seva and what to talk about Radha Pramod Prabhu who is summarizing and selflessly just continuing to do service. When you spoke about Radha's, I sometimes felt that you are speaking only to me personally. A lot of that I learned. And I learned a lot from devotees who ask questions. So I think that I'm very, very thankful to everyone who asked questions because that clarified a lot of doubts that I could not probably ask in the particular. That was amazing for me. and and yeah, even Mataji was translating and I spoke to her and I said that there are now AI generated options available and she's like, no, no I'm good with this, my service and I want to do this so I learned a lot from the devotees apart from everything that you spoke about and from what you spoke about I'll not take more time, but just a few things I will say. One is that in the first day, first lecture, probably in the first hour, you said that... It's the whole book. The essence of Lord is Maghribya, and you spoke about it throughout the five days as well, I think. And you also said that, you know, in a lecture, if the lecturer is not able to, you know, develop the devotion in the disciples, then that lecture is just, you know, technical and nothing else. So, yeah, a lot of great learnings. I will not take too much time. Thank you. Thank you, Shubhananda Prabhu. Thank you. Maharaji, please accept my approval of your senses. I am from Skaon Dwaraka and Udalli. Firstly, I express my sincere heartfelt gratitude to His Grace Shri Gaurd Prabhuji, Vice President Skaon Dwaraka, for guiding me and nominating me to this retreat. This is my first retreat. I consider myself a neophyte. He is my spiritual guidance mentor. Maharaji, I am blessed to to have the association of very senior exalted devotees. Considering my negligible Shastric knowledge, the subject of the retreat is very high. But your explanation in simple common man's language with touch of Shastric content made me easy to understand to a large extent. I admit that to retain and to put to practice is difficult. I will be hearing the recordings again and again. Maharaji, your way of explanation linking practical aspects of life and real emphasis on do's and don'ts on checks and balances are very helpful for my spiritual groups i have requested today's radha pramutasji to add me to your group where i can i will have the access to your lectures and other study materials your simple and easy to understand explanation can also be seen in the wonderful book healing prayers which i had it here and have read first few pages. Once again my humble of your senses and sincere thanks were easy to grasp sessions and I had a really grasp for the case. Thank you. Thank you. Most welcome to come sometime there and have the Asana Mahaprabhu to speak and animals could please there, tigers could please there. I will definitely come. And anyone can come, if you want fish to come, they can contact other from Pohrti. Yeah, he actually wanted the dragon there. When there was Gaya. Maharaj, for the seminar, Maharaj, last year I came for this I was so overloaded that I was practicing. When he said that this year of the seminar, the first thing I said, what I heard in that seminar, I am not able to practice. Every time I am trying, trying, trying. Another, no no, we'll come. I said, no no, come. So I came. And then I realized that when you say Mahari, it seems very easy. But when we get into action, it was very difficult. We were telling, like, very smoothly we were telling things. Because when I say, like, after hearing this seminar, Krishna arranged the situation when the case was going around, I was with Radha Puno and we were discussing. And we could see that how when somebody becomes offensive, His anarthas come up. So, that is always thing that means, it is same with me also. I am able to see somebody that must be there in me, that I have also been offensive and then my anarthas also will come up like that. It is very difficult at times when we are going through this, the same situation to see through our own anarthas. It is very easy too for others. Like, if I have to see somebody else's anarthas, it will be so easy, Maharaj. So, Maharaj we are very grateful that You are giving such a insight and such easily you are capturing all these things and I hope that to get more and more of your mercy in terms of such simple explanation of all these sastras. So we are from Abraad Veli Bhakti, we come to some higher Bhakti, Raghav Bhakti, something. Special pedagogy of Veli Bhakti that particularly I am in. So, Mother, please bless. Thank you. Thank you. how this Bhaktilata Vijaya has to be nurtured. So I remember the small creeper, when I was a small child, my mother put in a garden. How carefully she used to put water, remove the weeds and put the fencing around it. And eventually it used, it became a very beautiful creeper and went on the whole terrace and was occupied. So I was remembering that. So it is so important to learn all these final aspects of the upper adhar and what is the definition of chhartha, how it is to be taken care. So I am very very grateful to you and I humbly seek your blessings so that I can practice in my life. So thank you, Surada, not mine. Thank you. Thank you. Thank you. Thank you. Thank you, Krishna Maharaj. Please, sir. My self-prevo with us from Jhasi, Man Jhasi. So Maharaj, three things I wanted to tell. First thing is that your presentation like this, I can say many of my friends whom I know, it is sheltering many of them in their Krishna consciousness. Because somehow or other, initially when we come, as we were hearing also from you, that our Shraddha is walking Shraddha, but then it gets turned to Shastri Shraddha. So similarly, your lectures are actually turning our Shraddha from walking to Shastri which I can see and there is a great need of such kind of devotees in Skåne which I feel especially, I tell you a practical thing which happened with me. So we were hearing his earlier Radhanaswam were just classes and he used to give all these things very simply and all. So later on, after some time, some devotees started questioning me that Maharaj is telling this very important. Why is asking about Trinadha B. Suleesh you know only so much? And why is he always tolerant and upraads are very dangerous? So I couldn't give them some answer from Shastras because they were asking tell where it is Italy's Shastras. But your classes are so crystal clear that now I can tell you that it is the Shastras. And literally, I felt that and when I told them about all these things, so they were also impressed. In fact, many of them who lost their faith upon teachings and all, they again regained their faith through you. So that is for one thing, thank you. Second thing for my personal life, I was very much inspired from your lectures, like from when you gave in either stages of development in spiritual life. So that lecture was so wonderful that I could see in what stages I am going through and what is required for me. Since then I started hearing your classes and some of the Krishna arranged that last year I came for it and this year also. And I have seen that it is exactly fitting for my need, what I need at this point of time. And for that very very thank you, Malaj, for the teachings, what is there. And third thing which I would like to really grateful to all the devotees, so much austerities and so much pain they have taken to come for this retreat. Although it may look that number is less because as per in India now we have been habituated to see numbers in thousands in every programme people come. But in this whatever number of devotees are there, they are very serious committed people because to hear from such a deep subject matter is very difficult. In fact, I was discussing with some of my friends that we have been habituated to hearing Katha for 4 hours, 5 hours, like that, 3-4 hours in the morning, 3-4 hours in the evening. Then some devotees said, why Maharaj finish in one hour only? Why were they in half hour only? But then actually, I reflected with the subject matter so deep that to assimilate it, to channel it, to discuss with devotees, one hour is actually too much. We should have again and again hearing. So thank you very much for others, and looking forward to more service. Thank you. I like very much when you were speaking that when you were listening to some lectures, maybe not one time or one time, and someone was chanting shlokas mechanically, and you said you have desire to take him in shape with that. Then I chant sometimes some shlokas or, you know, pajans, and I catch myself that I do this mechanically, I imagine that Lord Maharaj comes in. I get impetus, you know, to be more conscious more. Thank you very much for that. Thank you. Thank you. Thank you. Thank you. Thank you. You can speak. Hare Krishna Maharaj. Please accept my number of Mrs. Maharaj. So, last year also we attended your session. So, this year I was looking forward but I missed two days because of our meetings there in ICC. So, I am myself Sada Yogi Das, basically I am from Pune, but currently serving in Iskandharabad, Karnataka, under the shelter of His own name, Bhattirya Swami Maharaj. So, during hearing, I was again and again realizing that how your teachings become more sweeter. Nikam akalpa karo galitam patam, shukam akal amrita tamad samyotam. What we hear from His Buddha is Radha Swamy Maharaj. Those teachings, like naturally you hear the answers that, no, first, tillnad api suneshina, taro yukhlasarishana, amangina maharapitam. And when you are speaking this thing, Maharaj, or you are speaking how to avoid offences, how to deal with the toughest people, to whom you are not able to gel with. That means, Mother, you have gone through those situations and you are speaking your realizations. So, this is very, makes very relevant and it impacts very deeply. Just like a question when was asked, how to bring into people to whom we cannot gel with, you repeated the answer of his own is that that we have to look into the integrity of that person and his dedication for Shilakrabhu So that we will not become too offensive with that person. Look into his contribution. We are not able to take his close association. But we should not lose respect for that person. So this is very practical. And I was struggling with this, this Anatha. And I got answer exactly. So I will take this one teaching and I will be benefited a lot in my spiritual life. Thank you very much. She basically repeated that this is the main teachings which she extracted from the seminary, the formula how to relate to people who may not understand what they're doing, but we don't question integrity of their intent. Now I understood why in the chapter about Anarcha-Nivriti he is speaking about Anarchas, not about Nivriti. I guess... Oh, okay. Thank you so much, Guru Maharaj, for the topic. First, I want to thank all the organizers of this retreat because it was such an affordable price. Thank you so much, really. And I hope that next year in Sri Lupa Selogunsh it will be safe for two. Thank you for all. service is attentiveness because in time when time passes in devotional service you meet many devotees you interact and sometimes you can be unattentive and it was very important also to hear answer about it even if someone feels offended with us and we are not we didn't want it and but it plays a role krishna is not happy So now I understand why this time some taste is blurry and we should be so attentive because in time I can think that or I can study very deep topics. But no, I should first be very attentive to watch Navas and thank you so much. This is so important to clarify the past. Okay, thank you very much. Śrīla Prabhupāda ki jāra pravura primanandī.