Srimad Bhagavatam course. Session 6. Q&A

First of all, I want to beg forgiveness from you, because we missed a few sessions, and lately my health was not so stable, so I was even thinking about canceling this particular session. But then Lakshmi Moni Mataji gave me this idea to have instead a question and answer session, I enthusiastically embraced. So yes, and hopefully starting from the next session we will continue with our journey on Srimad Bhagavatam. And we will probably need at least two more sessions on the first canto. If not more, let's see how it works. to have a, I wouldn't say grasp of the first canto, but maybe to be grasped by the first canto. So let's put it like this. Yeah, that's a few preliminary remarks. And I also want to thank Brahmatirtha Prabhu for everything he is doing. I wanted to reiterate the importance of Bhaktivedanta Institute, the last project of Srila Prabhupada. Srila Prabhupada wrote to Bhaktisvarup Damadarmaraj, who was the director of Bhaktivedanta Institute at that time. He said that, I've done what I can do. Now the stage is yours. Now you have to preach. So this little phrase, little sentence of Srila Prabhupada gives a lot of food for thought. He wanted us to preach Krishna consciousness in a scientific way. And scientific way means in rational way, in a way that intelligent people, rational people, thinking people can embrace Krishna consciousness, not as some sort of a cult. And therefore he wanted this scientific preaching. And scientific preaching does not mean preaching to the scientist. It includes, but it's only a very small subset of the range of preaching activities which are intended by Srila Prabhupada for Bhaktivedanta Institute. And after a few years of kind of, there was some pause in the activities of Bhaktivedanta Institute, some internal strife. But then Brahmatirta Prabhu took up the challenge and revived this very important project. And I wholeheartedly sympathize and try to do my little input in this service. And I will be happy if by this seminar people will become more aware and perhaps more supportive to Bhaktivedanta Institute for Higher Studies. So let me chant Mangalacharana and then we will start with the questions. I read a few questions, very few, but they were very interesting questions, especially I like the questions from Akrura Nat Prabhu. Anyway, so let's chant Mangalacarana. Thank you. So just a few preliminary introductory words to this session to remind us about the idea of this course. Besides trying to provide some clear logical structure, reveal rather, not provide, but rather reveal the clear and amazing logical structure of Srimad Bhagavatam, I also want to stress the need to realize the ideas and concepts and the truths of Srimad Bhagavatam in a real sense. Srimad Bhagavatam is not a book of theoretical knowledge. It's a guide for our meditation and ultimately meditation is supposed to bring us into a direct contact with the supreme reality, with the supreme absolute truth. Ultimately, meditation, satyamparam dhimahi, is supposed or is meant to give us aparokṣa-gyan or direct knowledge of the Absolute Truth. And Śrīmad-Bhāgavatam is composed in such a way or have this property to give us all we need to come up to this stage of direct realization of the Supreme Truth. and sometimes unfortunately we think that knowing Srimad Bhagavatam theoretically is all in all it's enough it's a good starting point but we should not be satisfied just by knowing what is happening in this canto that canto or even some juicy details or some nice philosophical, subtle philosophical explanations of certain points. Ultimately, studying of Srimad Bhagavatam is the process of internal transformation. It's the process of change, reviving Srimad Bhagavatam, let's put it like this. we will be able to really go deeper in our relationship with Krishna. And that's the aspiration which I have. It's definitely not the claim, very proud claim. I don't claim this. But I do want to bring our attention to this mode of studying Simad Bhagavatam and the need to understand Simad Bhagavatam in such a way. And therefore the whole first canto, coming back to our subject matter which we started but by far didn't finish. Therefore the whole first canto of Srimad Bhagavatam, very important introductory canto of Srimad Bhagavatam, is entirely devoted to the methodology of understanding Srimad Bhagavatam and to the description of the results of knowing Srimad Bhagavatam. What it means to be successful in studying Srimad Bhagavatam. So that's the idea to give us some rational and clear structural understanding of Srimad Bhagavatam. bring the ideas of Srimad Bhagavatam into the context of the entire book and in this way to make them comprehensible and more even, how shall I say it, more potent, in the sense that they are potent in themselves, but to facilitate them to change our heart. So that's one purpose. And another purpose is to remind that studying Srimad Bhagavatam is not a theoretical discipline. It's a very powerful tool of internal transformation if we meditate on the subject matters of Srimad Bhagavatam in a proper systematic manner and bring them into our heart and into our lives. So that's the few preliminary remarks. and also for the next year I don't know when we will start I'm planning hopefully if Pramathirta Prabhu will agree and other members of Bhaktivedanta Institute I'm hoping to start another course of Bhagavata Scientific Paradigm how the paradigm of Srimad Bhagavatam can bring the new understanding of reality and how the scientific paradigm of the modern world is actually very detrimental, not only for spiritual development of living entities, but also for even material well-being of the entire world. at least here on Earth. So comparing the modern paradigm and explaining how historically this modern paradigm developed and comparing it with the Bhagavatam scientific paradigm, I would like to introduce the need to change the paradigms of viewing the world according to the ideas of Srimad Bhagavatam, not according to the ideas of the modern science. So perhaps these two courses will go on simultaneously because I don't think we will finish this particular course by that time. That's a little preliminary analysis. alright so that's if your blessings will be there and if Krishna's mercy will help me that sounds wonderful Mahara, so needed and so important, thank you, thank you, thank you and I'm sorry that you're not feeling well and thank you for being here with us even if you're not feeling to the optimal grace my Krishna, blessed to have full of strength because we need you dearly. So how would you like to you call the people? Yeah, yeah, please, please, please you call or whoever wants to ask some questions. I have a, sorry. Yeah, those questions which are there, okay, but it's better if they're asked live. Yeah, yeah. So a career or not, I don't have this question, but you mentioned this question to be one of the best. So I will ask Akurana Prabhu to be the first one. And give me one second. I will try to spotlight him if I can find him. It's not super easy here, but I have an assistant. Here, OK. I asked you to first, I will spotlight, and then I will ask you to unmute. Yeah, Akurana Prabhu, can you unmute yourself? There you go. All right, Krishna. Thank you. I asked several. I asked a couple of different questions. One was because that last lecture was, these are questions from the lecture before, because last lecture was Sardar Sangha and I didn't see the whole lecture. but one was it was about the different ten topics of the Bhagavatam and then I asked about how Srila Prabhupada had actually named the cantos, you know, according to the ten topics and then he added two more names for the for the 11th and 12th canto, general history and I think the age of Kali or something like that. But he gave those names but then as you mentioned in the lecture other Acharyas talked about a different emphasis of different cantos. And so I want to, that was one question that I asked. Yeah, thank you very much, Akura Anand Prabhu. My humble obeisance is to you. Your question, the very important part of your question was that Srila Prabhupada apparently changed the name of one topic. obviously he gives the titles of the cantos according to the sequence of the topics in this verse Atrasarga visarga s'chastanam poshanam uttaya so manvantares anukadha nirodamukti rasraya so but interestingly instead of poshanam Śrīla Prabhupāda calls the fourth canto creation of the fourth order. And you ask the reason why, and again, why Śrīla Prabhupāda have chosen to name the cantos like this. My idea, my understanding is that Śrīla Prabhupāda just took this verse, and he definitely wanted to have title Ashraya for the 10th Canto and because the 10th topic culminate in the 10th Canto so he just gave it according to this verse calling the first Canto creation and then universal creation and then status quo for the third Canto and then creation of the fourth order for the fourth canto, so that we could easily arrive to the most important ashraya topic for the tenth canto, which indeed is the description of the tenth canto. And Srila Prabhupada just took it literally and literally put it in order. But I really liked this point of yours, why Srila Prabhupada? Everything else more or less very closely corresponds to the names of the topics, Sanskrit names of the topics. But the fourth kanto is apparently very much different. Instead of potionam, which means nourishment, Śrīla Prabhupāda says creation of the fourth order. So my understanding is like this. Śrīla Prabhupāda very much emphasizes the creation in the whole development of the cantos, from creation to universal order to status quo and then creation of the fourth order. When Śrīla Prabhupāda says fourth order, inevitably he means sannyas order. And sannyas order, it's a special stage of life when we completely depend on the mercy of Krishna. At least this is how it is supposed to be. Whether it is in reality or not is another question. But sannyasi is supposed to be completely surrendered to Krishna and depend on his mercy. and not doing anything to maintain himself, understanding very clearly that the mercy of Krishna is the maintenance. So that's how poshanam comes in place, because poshanam is indeed Tadanugraha, as Sukadev Goswami himself explains. Poshanam means the mercy of Krishna. So creation of the first order is basically the creation of the people who understand this truth, that everything which is being done is the mercy of Krishna, and it's Krishna who maintains us and gives us everything. So that's Srila Prabhupada's interpretation of poshanam and very beautiful indeed. regarding the order yes, I think Srila Prabhupada just wanted to have the ashraya for the 10th canto without changing anything but I liked that you noticed this particular point which Srila Prabhupada speaks when he calls the first kanta differently. I did have some other questions. Yes, please. One of them had to do with something that Jack Rini, who's sitting here also next to me, she and I were talking about whether whatever happens to us is exactly due to our karma or whether someone who's violating dharma can make us suffer more than we were supposed to, according to our karma? It may look like from the outside, but because the stock of our karma is so vast that I think it's virtually impossible to make us suffer more than we deserve. I agree that you were correct and I was wrong. So it's probably, even from the external point of view, it may look like, but the karma is so vast. And even if somebody who inflicts some suffering is borrowing from some other karma, it's still within the purview of our own karma. I was citing for one conversation where Srila Prabhupada was saying that suppose someone has to take so many births as a cow before becoming a human, and then if someone kills the cow prematurely, it has to take an extra birth, and therefore, you know, but that was my command that I was offering to her. Yeah, but it's not that the cow who takes extra births will suffer more. The cow will just have to exhaust the karmic depth, so to speak. And if, yeah, it's definitely human beings have free will. Therefore, they can do something which can apparently interfere with the normal course of our karma. But still, it could be adjusted. So the whole karmic stock is constantly being readjusted according to the activities of human beings. But it's still within the same karmic reactionary accumulation of whatever stock. Thank you, Marat. One other question was about the Sanskrit word nirodha. I was talking to a friend who works in AIDS prevention in India, and she was saying that the word nirodha is what's used in India to refer to the condom. So it has this sense of being a barrier or something, as well as being winding up material. Nirodha basically means to stop. that's why it is used by Patanjali Muni in the second sutra of yoga sutras yoga means total stillness of the mind when all the citta vritti all the functions of our citta of our consciousness are completely stopped and still so here the same idea is there to stop to prevent as you say and that's why I don't remember if I mentioned it but perhaps I did if I did forgive me but I just want to repeat that Valabacharya he gives a very beautiful explanation of this word Niroda. He says that Niroda in his scheme of topics of the cantos of Srimad Bhagavatam comes to the 10th canto and he is asking the question what does it mean? Why Niroda which basically means destruction or to stop comes to the 10th canto? And of course in the 10th canto there are descriptions of the destruction of different dynasties, demonic dynasties, and Krishna was very active in eliminating all these dynasties, and that's one of the purposes of his coming. But he also says that Niroda means that when you hear about Vrindavan pastimes of Lord Krishna, your mind becomes completely still. Your mind stops as much as it stops when you are in samadhi, yogic samadhi. So that's also very interesting dimension of the same word, nirodo. Yes, definitely nirodo means to stop, to prevention. Thank you. I think that covered all of my questions. Thank you. Thank you for the answers. put the names in there because I need to call you and I need to highlight you and unmute you and I don't know who you are so I'm looking for Pramananda Das and I don't know where you are and if you know the next person will be Shruti we see you and so we will highlight you and you can ask your questions now I have to ask you to unmute one second there's a couple of technical things I have to do so okay there you can unmute now see okay Krishna Maharaj. First, we'd just like to echo all of our gratitude to you for so wonderfully putting together such wonderful series in Srimad Bhagavatam. It's so enlightening and it's really so wonderful to see how or why it's compiled in the way it's been compiled. So thank you so much for that. So I do have a few questions, but I think I'll start with the one which was sort of the most prominent in my head. And it was from your last lecture, so lecture number nine. And as you were describing the qualification to hear Srimad Bhagavatam is that to be in holy places and the theatres and to the sacrificial rituals, yeah, yagya, after all of that has been done, then is when one becomes qualified to hear Srimad Bhagavatam. And considering hearing to be a part of a very essential part of bhakti process itself, it, I'm not understanding it. It sounds as if like material piety, like yajyas or bathing is what leads to bhakti. But they're also in the Shastra, the Pramanas, I think Vishwanath Chakravarti Thakur says somewhere that the cause of bhakti is bhakti, that it's just independent. So if you could please explain. When we talk about it, when we hear similar statements that sacrificial rituals or bathing in holy, or visiting holy thirita, is bathing in holy rivers, that's all piety and that all is leading to bhakti. What is the subtle meaning or what's the purport behind it? To understand Srimad Bhagavatam, we need some preliminary purification. And therefore, Srila Rupa Goswami says that before practicing bhakti, sometimes some preliminary purification is necessary. Bhakti does not depend on these preliminary stages because bhakti is a very powerful purifying agent, so to speak, or force, which can purify everything on its own accord. But if our consciousness is preliminary purified, then the effects of bhakti will be more pronounced. and therefore it is explained that it's better if you are sitting in a holy place and you have undergone certain preliminary purificatory processes so to speak but again it's not the absolute requirement whatever people speak about Krishna, that place becomes Tirtha in itself and the atmosphere is purified just by the vibration of the stories of Krishna Katha. But still, we all know when we come to a pure place, our mind is much more peaceful and less agitated and therefore it's easier for us to concentrate on spiritual subject matters. There was another question, perhaps I will answer it right now, if the devotee who asked this question will not be satisfied, she can ask again. But I think it's appropriate. The question was about the external and internal energy of the Lord and why it is so difficult for us to be absorbed in internal energy, why external energy is so powerful and is so engaging. So in relationship to your question, I can answer this question also, because even though spiritual energy does not depend in any way or shape or form from the external energy, still external energy is very powerful. we should not underestimate the power of external energy Mamma Maya Duratya as Krishna himself says in Bhagavad Gita and it distracts our attention so all these conditions which you are asking about is only to help us to pay more attention to the spiritual vibrations The internal energy is more powerful, but external energy is more gross and more engaging, so to speak. And therefore, it is capable of distracting our attention. And all these preliminary things only needed to help us to feel more subtle experiences of spiritual energy. The spiritual experiences are more subtle than the gross experiences of the material energy. And therefore, if our consciousness is very gross, it's very difficult for us to appreciate the subtle spiritual experiences. Thank you. Thank you, Maharaj. Yes, that does make sense because reading the purports is just very confusing to understand why is it required to go to a titha and take a bath when you're talking. um i had another question too and it was it was related to a class i was listening of yours a few days ago i think you were giving a class in banglore you were speaking about how Vedic science differs from modern science in that Vedic science that starts from the very principle is religion that's where it starts from and it builds up to math mathematics but modern science is the other way around that it starts from math and but religion is the farthest thing But Srimad Bhagavata, when you were explaining in your last class, it seems that it's like building up from math and going up to religion. So I'm just curious, what is the reason why it's designed in a different way? The math is a very foundation of thinking. It's the simplest thing in one sense. It teaches us how to think logically. And therefore, there's nothing wrong to say that this is the foundation of science. And therefore, Srimad Bhagavatam also teaches us this sankhya in the very beginning to discipline our mind. When I was speaking in Bangalore, what I was trying to explain is that in the Vedic culture, ultimately the religion which is the most complete and complex understanding of reality it's not it's the foundation of culture but not necessarily the foundation of the thinking process for the thinking process math is very important and therefore in Srimad Bhagavatam we see the same sort of sequence from simple to most complex. But in Vedic culture, the foundation is, the strong foundation is not math because you cannot really build the proper culture on this foundation. The proper culture, human culture, you can only build on the foundation of religion. So that's a slightly different approach to understanding what is foundation. For the culture, religion is the foundation. For the thinking process, the simple things, the logic and mathematics, it's a proper place to start. Thank you, Miraj. If it's okay, I had one more question, if I can ask that. Yes. It was about Svarabhulakshan and the Tastalakshan. And I'm not sure I understand it very well. So I'll just refer back to the question that I had written. So yes, it was trying to understand Krishna's name, his form, pastimes, because it seems that when Krishna descends in different avatars, they're not the same. So he might have a different form. He'll have different pastimes. So when we speak of Saruplakshan, what are Krishna's? Is that a part of Krishna's Saruplakshan? Is that a Tassalakshan? No. When it comes to the names and the forms of the Supreme Lord, they're all Svarupa Lakshana by the very definition, because it's Svarupa, it's his form. and all the forms of Krishna are eternal and it is said that all the other forms of Krishna are there within himself and sometimes it is said that it's not Krishna who kills the demons but Vasudeva Krishna who manifests through the body of Krishna because all the avatars are there and sometimes we see how Lord Chaitanya manifested different forms like form of Varaha or form of Drisimhadev So they are all Svarupa Lakshana. They are all eternal. They may not be visible, they may not manifest to our vision or to our understanding, but they are all there and the description from this point of view will be the Svarupa Lakshana description. Basically, this understanding of Svarupa Lakshana and Tatasta Lakshana is the tool, logical tool, to define the subjects of this world very clearly. And because most of the confusion which people experience is that they use the same words but mean differently. To have a very precise, logical conversation or debate, we have to use the words with the same meaning. And for that, the definition usually consists of this Svarupa Lakshana and Tathasta Lakshana. So names of Krishna is not Tathasta Lakshana. It's all his eternal names. And sometimes even Gopi call him Varaha or Nrisimha or mock at him in this way. Yes, thank you so much, Maharaj. Thank you. So, Rada Pramod Prabhu has a question related to one of your answers, so we're going to let him be next year. So, again, sorry for the technical issues here, but we get it done. Rada Pramod. Here it is. Okay. I cannot, I cannot spotlight you, Prabhu, but I can't. I cannot, I can not spotlight you, Prabhu, but I can't for some reason, but I can ask you to unmute yourself. Prabhu, Prabhu. So he may not be there. So he's not there. I don't know why. Okay, so I don't know what's going on. I will be next. Very easy. Okay, let me ask you to unmute. You are unmuted now. Thank you. Thank you, Gandhiji and David Asi. Please access my small business, Maharaj. My question is related to qualification of a listener. And if I remember correctly in the last lecture, you mentioned that detachment is one of a qualification. And it kind of strikes me because if you can explain in more details what detachment means in this contest. a contest of qualification of listening, attachment from what all I... Yeah, I understand. You know, when we listen, we usually don't notice how our mind disturbs the message according to our understanding. If we are very much attached to particular concepts, to particular ideas, to particular understanding, Because ultimately detachment means detachment from our understanding that I got it right, I figured it out, I know the truth. So if we're not detached from our own concepts or our own understanding of reality, if we think that we know the truth, then we will either adjust the message which we hear to suit our own understanding or we completely reject it or distort it in a certain way. way. So detachment means, detachment is also part of humility. Detachment means you are not really attached to particular ideas. It's a very common phenomenon. You speak something to people and you mean, and it's very clear what you mean, but they take your words and completely distort it to, you know, either to accuse you into something which you didn't really mean to say or whatever. It happens all the time. So to get the correct message, to get the correct understanding, you have to be detached from your own more or less ideas. You have to be somewhat disappointed with your ability to understand the reality. then only you will be able to receive the higher understanding of reality descending upon you. Okay, thank you very much. Basically we have to relearn how we are receiving them. Yes, because our normal way, how we used to be trained in the spiritual world and like this mindset, but I'm trying to get information and put it in the logic shell of the structures that I already have in my mind. And if I get it, I feel, oh, I'm successful. Yeah, because this is something I can put in this my structure. But here is the opposite approach. Exactly, exactly. In this way, you don't learn anything new. You only confirm what you already know if you're not detached. But detachment gives you a chance to understand something more which you don't know yet. Okay. Thank you so much. Because I was, again, perceiving it in a completely different way. Yeah, my hypothesis was. Just to confirm it. because my hypothesis is like okay what this detachment can mean maybe it's about an art has looks something but it is different so thank you for clarification yeah okay thanks Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you very much. Maraj, I wanted to ask you this simple question, I guess, but could you kindly give us some relevant examples of the use of Vyasti in Chimao, Pagotan? Just to understand how the speakers of Pagotan use sometimes this type of methodology to bring the... Sorry, there is a little problem with the connection. I don't know if you can hear. I understand. I understand the question. I understand the question. The question is about Vyasti Nirdesha, how this methodology is applied in Simad Bhagavatam. The particular example which is used by Silla Jivaga Swami is from the 11th canto of Simad Bhagavatam, where, but it probably would be better to take it more precisely from the book itself and explain. Basically, it's especially relevant to 11th canto of Simad Bhagavatam, where the subtle nature of consciousness is being explained. And the explanation of Vyastin Yerdesha basically means that you observe yourself, you understand the nature of yourself, and then you surmise that the absolute truth, which is also conscious by nature, has the same nature. But the particular example which is given by Shilajiva Goswami from 11th Canto, and I would not like to just speak from the top of my head about it, I would rather give this example and explain how it works. I might think about other examples because it's not the only example, but I need some preliminary homework for this. Okay, thank you very much. Now we have Lakshmi Muni. I mean, I have two devotees who ask questions that are not here. I will repeat the names again. Premananda Das and Janaki Rani Devidasi. And Devarshi Radhika. I have three people. If you're not Lakshmi Muni Prabhu, would you like to ask your question? Ma. I don't know. Sorry. This is kind of slow. Sorry, Maharaj. Let me see. Lakshmi Muni, you are here? Yes. She's very much here. She's not, she's not... And Devashree Radhika is also here. She writes... Okay. Yes, we're ready to hear your questions. Please unmute yourself. Yes. I'm unmuted, I think. The question I had was asked by this other devotee, Fred Mananda, in a very similar way. And I wanted to read his question. I wanted him to read his question, but he's not here, unfortunately. you know you have spoken many times and the Bhagavatam also speaks about the qualification of the speaker and you also spoke about how Shulit Prabhupada we've discussed how Shulit Prabhupada encouraged all of us to speak and from the very beginning people were speaking, are speaking and their knowledge is in different degrees, let's put it that way. And so we want to hear, we're supposed to hear from people who are qualified speakers. In many cases, we're not qualified to judge who's a qualified speaker. And the speakers are very neophyte, very new to the process of even studying the Bhagavatam, what to speak of the Bhagavatam. And then also you've addressed sometimes the fact that In the study of the Shri Mati Bhagavatam, like in Bhakti Bhai Bhav classes or Bhakti whatever classes, we tend to look at the Bhagavatam in what might be considered not very in-depth way. And so people get confused. And the result is that, or one of the results is that, you know, I have to give the example, you'll know of the cat in the basket or the cat tied to the string with the pole with a red string. Many of things like that tend to get into our communities and our philosophy. And we don't necessarily, in many places, especially isolated places, we don't get, the devotees don't get an opportunity very much to really get to know and hear from seniors. So how do those things balance out with each other? that Prabhupada wanted us all to speak. Many people speak who are very neophyte, and many of them are very respected speakers. And yet we're supposed to speak from qualified, hear from qualified speakers, and how do we ascertain how to do that? Yeah. I think the balance is very simple. We have to respect Simad Bhagavatam and whoever speaks on behalf of Śrīla Vyāsadev or speaks on the topic of Śrīmad-Bhāgavatam, we have to also understand that while speaking of Śrīmad-Bhāgavatam, we are purifying ourselves and it's a very purifying process and therefore Śrīla Prabhupāda made it as one of our sadhanous practices. Shravanam and Kirtanam whoever speaks even if he is neophyte he still can say something provided he is sincere and sometimes we can hear very profound realizations even from very new devotees but at the same time this is like part of our sadhana to hear and to give classes of Srimad Bhagavatam, but at the same time we should seek the association of those people who are very much more advanced than us and to hear from this. This is exactly what Srila Rupa Goswami explains in the Nectar of Instruction when he says that you have to pay obeisances mentally to whoever, from your mind, you have to pay obeisances to whoever speaks the name of Krishna. And if somebody gets initiation and he is initiated, then you have to pay obeisances literally to him. But, you have to be eager to hear only somebody who is nindadi sunyam, only a very advanced devotee who is completely free from the tendency to criticize others. so so we have to respect anyone who speaks but it's not necessarily that we have to develop very ardent desire to hear them on a regular basis we have to So, you know, respect means, respect, but it doesn't mean that we have to take everything literally. Literal understanding and this eagerness to hear should be towards those devotees who have certain qualifications. and how do we assess in the YouTube age it might be a little difficult for us to assess the qualifications I'm thinking back the stages of Namasaranya and Sutta Goswami is coming and They're looking even at his physiognomy. They can ascertain his spiritual quality because they have a lot of spiritual realization. But for us in Kali Yuga, we may not have that qualification to ascertain who is qualified and not. And then we tend maybe to look at how many views they have on him. I mean, it's too. well that's a very clear Kali Yuga criteria of spiritual advancement how many subscribers you have and how many likes you get well I guess you know you have to develop our spiritual intuition so to speak by listening and by hearing and by you know first of all that's why Similarly, Sri Sanatana Goswami, in the story of 24 gurus, he explains that initially we have to hear many people. And then out of many people whom we hear, we have to choose one whom we hear consistently and whom we have more kind of trust towards. And then while listening consistently of this person, we develop certain understanding and certain intuition. And then we will be able to discern. So any discrimination requires some experience and some training. In the beginning, it's very difficult for us to discriminate. But when the time passes by, we can clearly see that some discriminatory power develops in our brain, even though we may not clearly formulate the criteria still. we prefer, we kind of feel that this is something genuine and we like it and this is something which does not resonate. So there is no other way but to try to listen to somebody who is for sure trusted and by listening to him consistently we will develop the ability to also feel who is worthy of listening and who may not be the object of our ardent desire. What happens with your finger? I'll tell you some other. Okay. It's kind of broken. Wow. Okay. Sivarashiradvika is next. I just had a small question I will read it out if you allow this question arose also from one of the past lessons and while describing Shilajiva Goswami's description on Vyasti individual and Samasti aggregate you mentioned how to know something unknown we have to reference or start from something we already know, which is, of course, a very reasonable statement. However, immediately the thought that came to my mind was, what is known to us is then always subjective and limited to our experiences, something you also mentioned a little bit before as an answer to a question. Does that then mean that whatever we are capable of knowing will be in the starting only a reflection tinted with our own limitations? then must we accept that we can never fully know Krishna then what about the statement of Shilapravata that if you cannot know God how can you love him? yeah to know God and to know God fully is two different things and even Krishna doesn't know himself fully so who is so foolish to claim that he knows God fully it's not possible at all but we definitely can know God but this journey to know something unknown has to start somewhere and the starting point is to you know something which we know otherwise it's very difficult for us to relate. Like, you know, if a little child, if a teacher wants to tell that the earth is a globe, that it's round, and the child doesn't understand how it is round, you know, because he doesn't have this experience then you know he can give some example which is known to the child this is what how ultimately the earth is like a big apple or something like this so by it's it's a very common way of knowing something through the metaphor metaphor or comparison I think I explained it in one of our sessions is to compare something which is unknown to us to something which we already know and by this comparison, by this metaphor we have this aha moment oh yes, it is like this so it is the way to understand definitely we say that it is like this and this is how our brain works metaphors are very common tool or instrument of our mind our language by its nature is metaphoric like for example even this simple English word understanding is a metaphor. I stand under something. And this is what understanding means. The language is all based on different kind of metaphors. And language is our way to understand the nature of things. So, and it's always some sort of, you know, comparison of something which we know to extension of something which we know to some unknown area. Raja Bamol had a question before and now we can get him. his question is about 11th canto but it's still a long way till 11th canto no he said it was a question about something you said but maybe it's not okay I just met two questions. One is like, if it is, anyway, which you want to answer later. No, I can answer this. I can try to answer this. So please ask the question so that everyone knows. So we have fixed that all the nine topics are meant to highlight the topic of Ashtray. Ashraya is coming 8th, and after that we are in the two topics in the next two cantos of Agurtham. So why is that there later? They should be before and in the end there should be an Ashraya. Why is there a Nirodha and Nuktiya after Ashraya? See there are different ways of explaining it. Everyone, every commentator agrees that 10th Canto is ashraya. It's one of the topics, it's the main topic of the 10th Canto is ashraya. But also 11th Canto very clearly explains mukti. It is explained by commentators again that culmination in the 10th canto of Srimad Bhagavatam then goes, descends to a lot of knowledge in the 11th canto. 11th and 12th canto, they're specifically meant to create detachment in our heart. To keep bhakti intact, we need detachment. and therefore both in Bhagavad Gita and in Simad Bhagavatam we have the precious message of both books in the middle and the protective shields from both sides and as much as the knowledge is very prominent in the last six chapters of Bhagavad Gita the same kind of knowledge protective knowledge or knowledge which brings about detachment is very much prominent in the 11th and 12th cantos. And that's why I'm answering the question which you didn't ask yet about why do we need 11th canto. 11th Canto is to protect this feeling, this emotions of bhakti which are created by the 10th Canto. And 11th Canto in a very rational and logical way explains the nature of many things in this world. again, to make us detached from this world and to make us detached from this world and in this way to protect the feelings of bhakti within our heart. And the same is 12th canto. They're all about this. Detachment as the protective shield of the sacred emotions of bhakti. which should not be mixed with or confused with material emotions. Regarding the number, the 10th kanto is, according to this scheme, is Niroda, and I already explained why 10th kanto also can be called Niroda. Niroda is very much there. the destruction of the demonic dynasties are there and Niroda in a sense of complete stillness of the mind is also there. But of course the main topic of the 10th kanto is Ashraya but Niroda is also there. And then usually the explanation is that Mukti is the 11th kanto and the 12th kanto is Niroda. Because in 12th Canto, we have a description of different kinds of destruction. This laya, all kinds of pralayas, different distractions are there. So that's how it is explained by acaryas usually. That 11th canto is Mukti, Niroda is the 12th canto, and the 10th canto is Asraya and Niroda. But I also heard another explanation which I liked very much, which kind of puts it all together very neatly. This explanation is that two first cantos are like introduction to the whole book, very necessary methodological introduction. Then we have the sequences and then the tenth canto is Asraya and Niroda. And then the 11th canto is Mukti, and the 12th canto is just the epilogue. Like if you have introduction, then you may have some epilogue, the last portion of it. You may also look at the scheme of Srimad Bhagavatam from this point of view, and definitely It's as much as the first kanto is the glorification of Srimad Bhagavatam, the 12th kanto also glorifies Srimad Bhagavatam and the potency of Srimad Bhagavatam. So it can be viewed as the epilogue of the whole book. Conclusion of the whole book. Harith. Yeah. But more, like there is so much confusion, like we are talking about different aspects of the absolute truth and then there are shikta-vesh avataras. So now we are discussing like Bakshidasa, Sthakur gave different misunderstandings of the absolute truth and then ultimately we come. But in all the cantos, we are seeing there is glorification of the absolute truth, Lord Vishnu. And also we see that there are Vishnu forms performing some aesthetic like Shakhtarish Avatara. Like Indra, he is stealing the horses of Pritham Maharaj and he is also Shaktavesh avatar. And Pritham Maharaj is glorified by Mother Earth as Supreme Lord. And Pritham Maharaj glorified the Supreme Lord as Supreme Lord. So there is so much confusion. Like why it is not so clear, like, okay, this is what confusion and this is the solution. Why it should be very complicated? Because reality is complicated. Simad Bhagavatam teaches us first and foremost to see the complexity of realities. Any simplification, of course our mind naturally loves to simplify things, but we have to understand that supreme absolute truth is very complex and mysterious. And yes, Indra, who is stealing the horse from Maharaja Prithu, is an avatar. This is a particular kind of Indra. It's not our Indra. It's a different Indra. And he is the direct incarnation of the Lord. and we have a complete you know bizarre scandal when one incarnation of the Lord steals the horse from another incarnation of the Lord but you know the reality is not simple and it's you know it's our left brain which wants to paint everything black and white. This is black, this is white. But this black and white picture is helpful. It's a certain map which we need to have, but we have to understand that it's not the complete reality. It's a map. Sometimes scriptures do give black and white picture of reality, but only to give a certain tool to understand the complexity of reality with all its nuances. And Simad Bhagavatam is definitely not a map. It's the reality itself in its most complex and beautiful form. Yeah. The left brain analyzes things, but right brain synthesizes things. So we have to make an analytical understanding by taking out different bricks of reality. But then if we only dismantle the reality on the bricks, on the little details, and if we don't do the opposite process, then it's useless. But usually people, they are satisfied with dismantling reality. But Simad Bhagavatam is not about this. Simad Bhagavatam is about bringing it back into the wholeness. So yeah. Thank you. Thank you. I hope to see you soon. Yes, Master. Hare Krishna, Prabhupada, and thank you so much for your illuminating lessons to us. My name is Santu Narkar, and my question, I am learning about the Bhagavatam for the first time from you. It's my first introduction to it. And I'm interested to understand evil a little bit more because I often get surprised by evil in other people and even the evil within ourselves. And when I read the scriptures, I also am surprised by the twists of how strong evil is shown and how even the Lord has to fight it so many, many times. sometimes it seems to manifest even under his nose and he kind of sees it late how do we how do we approach evil I kind of understand that evil is necessary to help us stay on the path but how do we approach it because wouldn't it be wonderful if it wasn't there and we could just stay in a place of elimination the roots of evil is is it's incompleteness. The human beings are weak and because we are weak sometimes we become wicked. You know, if somebody is sheltered and well protected, he doesn't have to manifest evil nature. Evil nature is the sign of our weakness. When we try to get some shortcuts to achieve our goals or whatever it is, it's ultimately a manifestation of our incompleteness. So if I understand that I'm incomplete and if we try to fulfill our need for completeness by bringing us closer to God, who is the only one who is totally complete and therefore completely free from evil. you know the only one who is completely free from evil is God because he is complete because he is very strong he doesn't need to have any evil nature you know and if somebody is really strong you know he is usually very benevolent and very magnanimous so people they are they are confronting their weakness and their incompleteness. And it's very painful for us to see this and we try to compensate this incompleteness by adopting the different techniques, sometimes evil techniques. People want to become more rich and more glorious and more honorable, more honored, so to speak. And this is all desires they adopt evil means. But if we would understand that the only way to properly deal with our incompleteness and weaknesses is to approach God, then the evil traits will eradicate. All the saints who are in direct contact with God, they don't need to be evil. only those people who are incomplete and want to compensate this incompleteness without approaching God then they have to manifest some evil means so the very existence of evil teaches us that we have to approach God to eliminate evil in our own heart and in the world. Thank you, Pramish. Thank you, Pramish. So basically, you know, like it is said, what is darkness? Darkness does not exist in itself. It's the absence of light. So in the same way, what is evil? Evil is the absence of God. That's what evil is. Hare Krishna, Prabhuji, please accept my humble businesses. Hare Krishna, my humble businesses. Prabhuji, the question is about when this Amrit Mantan was there between the devotees and non-devotees, Asuras and all. And then this, you know, then when, when one of the Asura tried to drink this Amrit and Mohini in the group of Vishnu cut the neck and half was Rahu and the other half was Ketu. And that's why it is said that we should avoid onion and garlic. But he also drink amrit. And that's why it said that onion and garlic also has benefits, like good points to cure the health. But again, it is not going to help our subconscious. Spiritual development, yes. So how do we explain this? People who, I mean, of course we can't change people and cannot force them to stop onion and garlic, which is some sick food, but how do we approach this? because again, it was also kind of cheating because asuras also had the same power of putting this manthan and they were not allowed to drink amrit, the nectar, but the devdas, the devotees, allowed to drink the amrit. So wasn't it unfair on their part? Hare Krishna. Because you asked this question, I will tell a little funny story how Rahu, the demon Rahu, was recognized by sun and moon. Demon Rahu was very cunning. and he was the one who understood that demons will not get their portion of Amrita from Mahini Murthy. And therefore he disguised himself as a demigod and sat exactly in between Surya, Sun God and Chandra, Moon God in the same row where Mahini Murthy would distribute Amrit. And before drinking something or eating something, you're supposed to make aciman. So all the demigods who know the proper Vedic science, they started making acimans in a very proper way, putting some little water on their right hand, and drinking them without making any sound. And because Asura, the demon, he didn't know the shastra, didn't know the signs, he also started making kachiman, and he pronounced the same mantra, Om, Keshevaya, Namaha. But while taking the water from his right hand, he made a very loud sound, like this. FUR Sur So when Sun and Moon heard this sound, which is totally against Shastra. In Shastra it is said that your Achman is totally invalid if you make sound while drinking the water. Like this. So they recognized this demon and they told Mahini Murthy, here is a sura because he said, Sur, Asur. So, and Mahini Murthy, of course, Mahini Murthy knew that he's Asura, but sun and moon recognized him and therefore he had this, still keeps the enmity within his heart against sun and moon and periodically tries to swallow them. And that's why the solar and moon eclipses taking place. So this is just little side story unrelated to your question. But as far as the medicinal qualities of rahu, of onion and garlic which is a result of the blood which came out from this demonic blood it's very simple. You know sometimes many Ayurvedic medicines contain garlic. and if it's really necessary in Ayurvedic medicines they process the herbs in such a way that to eliminate the bad qualities of them and to bring out all the good qualities like they can even make mercury as a medicine so if it's a part of Ayurvedic medicine I would say and if the doctor strongly prescribes it to you, I would say it's okay. But if you eat onion and garlic like this without any purificatory processes, then it's definitely harmful as much as it would be harmful to drink mercury. it ultimately creates or reinforces the demonic tendencies in you. How to explain this to people? It's very difficult to explain to them. But if they respect Shastra, Shastra very clearly says that onion and garlic are nisheda. They're prohibited. As far as Mahini Murthy cheating Asuras is concerned, well, Asuras wanted to cheat demigods themselves. When the Amrita came out from the ocean, milk ocean, then Asuras, without thinking twice, just snatched the whole jar of Amrita. And they wanted to drink and they didn't think very much whether it's fair or not. So if you have these demonic qualities, please don't expect the fair treatment from God's side. he is not very much into you know giving some fair treatment to those who are unfair by their very nature so please don't sympathize with them there is no point Jai, thank you Prabhupada Hare Krishna Hare Krishna I'm very happy to see you and all the wonderful Vajnavas here. I had two questions. So the first one was connected with the statement that Hari Katha is the Svarupa Shakti of Hari Nam. and even before this course I heard this statement that to improve like we were talking about Kirtan and they said that here good Kirtan is based on good Japa and good Japa is based on hearing so I was inspired by that and I thought okay so before aiming to improve my Kirtan I need to work on my hearing so and then And this statement also confirms that, that you really need to invest in hearing more. And I'm trying to do that, but somehow I'm just not feeling that my japa is improving. So my question is, is it just a matter of time or what could be the possible reasons that it's not happening? You know, your japa will improve when your thoughts will naturally flow towards the topic of harikatha while you're chanting. So it's not a matter of just hearing harikatha. It's a matter of certain saturation when our thought processes will habitually dwell in Krishna. When this will happen, and if this happens, then your japa will improve tremendously because Krishna, the name of Krishna will be vividly connected with his pastimes and his qualities. And then you will not just mechanically chant Krishna, but you will very feelingly approach somebody named Krishna while chanting the holy name. in Russian poetry which you may know there is a lot of description how the name is connected with the named and how when we have genuine feelings to the named then the name become also very precious to us so the name will become precious to us when it will be strongly connected in our mind with the person who is named Krishna. And it will take time and efforts, not just time. Concentrated efforts. Thank you. So hearing is very engaging for the mind. and also when I'm not hearing, I keep thinking about what I was hearing and I like to discuss with other devotees to share. But specifically during Japa, it seems like my mind prefers to choose the most mundane subjects to think about. Because the mind is habituated of thinking about these subjects. You know, just think a little bit for how long we have been training our mind to dwell on material subjects. Not even in this life. Even in this life, we spend a lot of time dwelling on these subjects, and we continue nourishing the mind with all kinds of mundane news and subject matters. So it's not a surprise, and if we take into consideration all other lifetimes which we spend being absorbed in material reality, so what is so surprising that we cannot really... And material reality gives us very strong and gross experience of it. And therefore, the samskaras of this reality are very, very deep. We only think about those things which left deep impression within our mind. And there is plenty of those things. So if the impressions connected with Krishna will become deep, due to the mercy of, due to the association with very advanced devotees, then the mind will naturally dwell on Krishna's pastimes. So it's not just hearing, it's a special kind of hearing which will leave a very deep impression in your consciousness, in your heart. Then, you know, whatever deep impressions we have, the mind naturally dwells on these impressions and memories. All right. Sorry, I couldn't unmute myself. Okay. I wanted to ask a second question. Is it possible? Yeah, but please let's finish it. We have two more questions. Your question and two more questions, and we will finish it. Okay? I also have four questions. Okay. Oh, my goodness. Okay. Okay. Okay. Okay. So you explained how Krishna and Maya cooperate to lead the souls towards Krishna. So Maya is constantly kicking us, so we turn to face Krishna and Krishna is there waiting all wonderful and attractive. And it's a very wonderful notion because it's made me think that actually every moment of my life is perfectly designed so I can remember Krishna and turn to him. But I also had a doubt that I see so many people and myself included that you would think that Krishna and Maya together, they should know the perfect approach to each individual Jiva to really help us understand what we are doing wrong. But so many people, they just seem to get the opposite conclusion. So things keep happening in their lives and they're supposed to turn towards God, but actually they're moving away. And also myself, everything that happens, most of the time I have no clue why it's happening. So why is it so difficult to understand and to make the right conclusion? Is it just a matter of time again that we need? It's a slow process. And also our free will should be respected. So that's my question. Thank you. Yeah, it's very much related to the question of free will. We have those experiences which we want to have. and Krishna sometimes reluctantly gives us those experiences which we want to have and these experiences definitely contain some lessons but not everyone is capable of drawing the right conclusions and therefore it's not the karma itself it teaches us karma is more or less the mechanism of universal justice it has a propedeptic element in it pedagogical element in it but it's not its main purpose to teach us to make right conclusions and to understand the nature of reality and what is happening with us and to derive the proper lessons Krishna gave us Sadhu Sangha Sadhu Sangha is his way to give us real teachings there are always in this world people who educate others, who have this ability to teach others. So we are human beings and it's wrong to think that on our own we will be able to understand all the lessons and everything which is happening with us, why, how. But if we are in sadhu sangha, then we will be able to understand. and only if we are in the sadhu sangha. So my main purpose is to fulfill our desires and at the same time bring some disillusionment or some disappointment, but not necessarily to teach us all the lessons which we need to learn. for that sadhu sangha is very much necessary. Yes, Prindavan Vinodini, please ask your question. My base is Aghwais Tushila Prabhupada. I just really wanted to express my appreciation. For months now, I've been listening to your lectures and have been experiencing so much more faith and clarity. And you express concepts and ideas in such an incredible way that it really penetrates through my denseness. So thank you so much. I had two questions. I'll just read them if that's okay. The first was, we often hear that our heart needs to be purified. And this was especially spoken about in your eighth lecture in relation to the topic of Nirodha. And so my question is, what is the heart? We hear from Ahaprabhu, Chitodharpanamarjanam, and we hear the translation being that it's the cleaning of the mirror of the heart. And so my understanding is that Chitod refers to Chitta, and the Bhagavatam states that Chitta is made up of the mind, ego, and intelligence. So then, does the heart mean all three, one of them, or something else? No. Mind, ego, and intelligence are functions of citta. Citta is some total of consciousness, and therefore, in yoga, they don't even distinguish between mind, manas, buddhi, and ahankar. They only say citta, because citta is some total. Cheetah includes everything, and mind and intelligence and ego, just different functions of the same cheetah. But cheetah is bigger than anything of this. Cheetah is our subconscious mind. It's some total of our consciousness, including subconscious mind, where all kinds of impressions are being stored and everything else. So it's a very complex machine, but if you want to say conditioned consciousness, then we just say citta, which includes everything. We say heart. specifically heart means subconsciousness with some intuition and if you want to distinguish it from mind intelligence and ego then it's like our very sensitive subconscious mind with all kinds of emotions which are there And indeed, even there are some neurons in the heart, and people who study neurophysiology, they know that it is heart which actually controls the brain, not vice versa, not the brain controls the heart. So, citta is located in the area of the heart and it's consciousness itself, so to speak, with all the memories which we have, samskaras which we have. So, if I understood correctly, it's not the citta, but it sounds like it's much deeper. It's subconscious. It's just, I mean, to me, it feels almost like I can't even access it because there's just so many layers of some scars. You're right. It's very difficult to access it. It's very difficult to access it. And therefore, the process of Cheta Dharpa Narjanam, first of all, it's an unconscious process. It's going on automatically by Krishna himself. Krishna is there deeply situated in our citta, in our heart. He cleanses it. The problem, you're exactly right. We don't have so much access to citta. And if we want to purify it, we need some higher help. Would we say that just like in the Yoga Sutras it speaks of how the citta has to be completely pure that when the citta is pure would that mean we're actually able to access the heart? When the citta is pure it means that citta will restore its ability to reflect absolute reality God this Bhagavat bimba it will be able to reflect God yes when our consciousness is pure first of all we can feel that we are eternal soul and when our consciousness or citta is very pure and still it reflects the spiritual reality so it sounds like Prabhupada uses Chitta and heart interchangeably. Yes. And then my second question, I think you already answered it, is that is it correct in my understanding that our samskaras are actually lodged in our Chitta. Yes. That's where they're found. Yes. Thank you so much. Okay. I cannot put... Radha Jodi has a question, and I have four questions, Maharaj, and it's already one hour and 49 minutes. How are you feeling? Are you okay to answer more questions? Okay, okay. Let's finish it. Let's answer the questions. Okay, so I will ask my questions. I cannot spotlight you because you are not with the camera on. So I will ask my questions, then we'll see. Is that okay, Maharaj? Yeah. So I have four questions. The first one is you say the criteria for success of this in Shima Dwarathan. What I remember from last lecture was change of the heart, fearless, and unconditional love. And then you mentioned that Suta Wasama was not very successful after his recitation of the Shima Dwarathan. And one reason you said you hear very little of that on the reports about the Shima Dwarathan. And you said also they may be probably going to continue with the yagyas or whatever they were doing before. And it seems that they were asking relevant questions. They were eager to hear. And they were in a sanctified place for the presence of Sutta. So the question, I have a couple of part of the question, but what we expect of ourselves. And we also listen to your Shimal Baratom, you know, very good explanation. we hear now very good questions and then so my question is how do we success of reciting and listening will manifest in our plane how will it be manifested the reason why I mentioned this it is actually there in the scriptures and we can see very clearly in Srimad Bhagavatam that there are some criterias of success, of ideal case of hearing Srimad Bhagavatam, is that we should understand that it's not a cheap thing. We should not be complacent or very much satisfied. Yes, I hear Srimad Bhagavatam at Bhagavatam every day. That's fine. That's good. But what is happening in reality, we have to be introspective. There is no doubt about it that these things will happen in our life if we are sincere and if we apply this. It's just to warn ourselves, not to be complacent and to be too proud that, yes, Nityam Bhagavatam, I listen. to work. Results of Bhagavatam are very, very amazing. And we should not be satisfied until we achieve these results. Whether we will be able to achieve or not, there is no question about it. Of course, we will be able to achieve it. With the help of Krishna, with the mercy of Krishna. if he sees that we sincerely endeavor for it. Thank you, Mahers. I have other questions. It's more related about the purpose of studying science and the mission of the Bakrida Institute. I will read them because I think I have a word better than I just said. Some scientists, like in the past, used science to understand God's divine will, divine order of God's wisdom as shown in nature. But not all scientists, especially in the modern world, use science for this purpose. So as you stated, the Pramana or the Bacchiranta in here for higher studies is to know what is the ultimate purpose of studying all science, is to understand the science of God. So how can the BI fulfill this mission? Well, for that we have to understand that Srimad Bhagavatam is the most beautiful description of the science of consciousness. And we have to think deeply how to apply this science and to solve the real problems, problems of real life. I think the most important duty of every member of BI is to study Śrīmad-Bhāgavatam from this point of view, from this lens, that this is the science of consciousness and the science of supreme consciousness, and become the spiritual scientists and then bring this into the area of practical life application and to the scientific paradigms. Anyway, that's a different topic. And hopefully I will address it in the next series, which we have. Yeah, I have two more questions related to that. Maybe I can wait. but I mean, I ask you, you can figure out if you want to answer now or later. If you want as a scientist to study, let's say, neuroscience or physics, and also understand that, at least theoretically, that Krishna is everywhere, and all you do is done for the service of Krishna, what do you recommend for these scientists to always remember Krishna, never forget, is it become bewildered in the process of science? well if you are not it's it's not easy to be bewildered in the process of science it's easy to be in Maya that's for sure but if you study the nature you cannot help but be amazed how beautifully it is created. Actually, if you study it with understanding that God is behind it, you will always be in this state of complete amazement how beautiful is God's creation and how beautiful must be the person who created this without even knowing, without even consciously doing it. You can look at different species of life from a biological point of view, but you can look and see how beautiful they are, how they're living harmoniously together. how, you know, what is... And so, actually, every big scientist who understands the beauty of reality, that ultimately many of them become believers of God, they come to this conclusion. Even sometimes they start from the complete materialistic point of view, but if they're really good scientists, And if they go deeper into science and if they are honest, they can understand God is there because everything in creation reminds us about him. So beautiful and so complex and so harmonious it is. I have a friend about this. She studied medicine and she says it's magical, you know, to see Krishna's creation. Absolutely. In every tiny, tiny portion of reality, you can see the beauty of God. Yeah, but it can be also distracting, no? Can it be? It can be. Because you start being associated with a lot of materialistic people, and they go in one direction, and you go that way, and they kind of like get lost in the... But to remember about God, whether you're a scientist or you are a truck driver, it doesn't matter. You need Sadhu Sangha. Truck driver can be easily distracted from God as well, not only scientists. last part could you please elaborate on how we as spiritual practitioners engage in scientific disciplines can integrate inner bhakti with our external work in science in a way that both serve Krishna and offer meaningful contributions to society you mentioned a little bit about that I think that's a different discussion I may take this topic during our summer school or something like this. Okay, fantastic. Thank you so much. There are two more questions if you still have a few seconds. Brother Joti. Are we okay? Do you want me to post them on post it for you to answer in the next lecture? Yeah. Yeah. If she's there, if she's available let me answer it now. I think Brother Jodi Prabhu, can you ask your question? I cannot spotlight her because she doesn't have a camera on. Yes, Hare Krishna Madhiji, thank you so much for allowing me to ask the question. Please accept my humble obeisances and rest of your lotus feet, Maharaj Ji. My question to you is, I heard that one of the archariahs said a serious devotee or a serious follower practitioner in bhakti has to practice first to nine cantos very sincerely for nine years then on when the tenth year starts he can read or he will be eligible to read tenth canto so my question to you is how it will affect consciousness if someone seriously takes this advice of the and my second question is i will ask quickly because i know i'm running short of time that by shrila prabhupad vishnu makes a new tool in distribution of shri mat bhagavatam so i wanted to know that what qualities i should cultivate in my sadhana and what how i should pray to Srila Prabhupada regarding the same. Okay. And I regularly hear you and thank you so much for all your teaching. Thank you. Hare Krishna. I want to serve you one day. Thank you. Hare Krishna. So regarding your first question about what was it? Just to say one word. Just give me one word. What was it? Nandini, what was it? One of the Ajaryya. Yeah, yeah. Yeah, I was just thinking that. Yeah, yeah. I was just thinking that it's good that Maraja Pariksit didn't know about this advice. Because he listened to Simad Bhagavatam for seven days only. I never heard this particular strict rule it may be it's definitely within the purview of an acharya to establish certain rules for his followers or disciples but there is no general strict rules that one has to learn one canto for one year Actually, in reality, it is explained in Bhagavata Mahatmya from Skandapurana that Srimad Bhagavatam should be studied not too fast and not too slow. It is said that if Simad Bhagavatam, like for example, if you want to learn Simad Bhagavatam within seven days, Skandapurana says, no, no, for you, it's not true for Maharaja Pariksit, but for you it will be Raja good. If you arrange just some Bhagavad-saptaha and you are under illusion that you know Srimad Bhagavatam by listening for seven days on these courses. But it is also said that if Srimad Bhagavatam is studied for an indefinite amount of time or very long time, it's a tamasic way of studying Srimad Bhagavatam. So, and again, I don't want to undermine this statement by some unknown acarya. He is definitely, you know, he has the right to establish certain rules for his followers. But there is no such strong rules that you only have to listen for 10 years. And therefore, Srila Prabhupada, after translating the first canto, he translated the tenth canto and explained the whole Krishna book in the tenth canto. So he was not definitely of this opinion that one should only touch the tenth canto after nine years of study of the previous ones. But of course, as I explained, it's preferable, but it's not that like for one year you have to dwell in one canter. At least, again, it's possible, but it's not very strict rule. Regarding the second question, just, you know, if you cultivate within your heart the appreciation of Srimad Bhagavatam, And then when you distribute the books of Srila Prabhupada, it will become very natural and spontaneous, and you will definitely be able to make an impact in people's life because you feel very strongly about Srimad Bhagavatam. So that's the most important thing. And of course, pray to Lord Chaitanya, Mahaprabhu, and your spiritual master to become the instrument in their hearts. Ji Maharaji, and about the Sanskrit, the description that you gave, the teachings that you gave, I want to ask, whatever is the spiritual, it will be permanent, right? Whether it is a heart, ego, or a consciousness, whatever experience or realizations we do get. Spiritual experience, spiritual experience by its very nature. It's only, everything which is spiritual is eternal. So, samskaras, spiritual samskaras, and therefore Silarupa Goswami uses a very specific term for spiritual samskaras. He says, garha samskaras. Not ordinary samskaras, but very deep samskaras, which are always with the soul and which will never be destroyed. Because that's the nature of spiritual reality. So if we say a circle is a kind or symbolical, like it's a soul, so is it like it will fill by some kind, like it will go on filling and still the material sanskaras will be not completely eradicated, isn't it? The process of spiritual development, my understanding is that you may develop some spiritual experience but at the same time continue to have some influence of samskaras but at one point of course all the material samskaras will be eliminated but it's not that you have to wait until all your material samskaras are eliminated and then only you will get the spiritual experience No, you get the spiritual experience first and by getting the spiritual experience first, you get the impetus to go further and in this way you will be purified from your material samskaras. Material samskaras do not preclude you from getting spiritual experience. Ji, Maharaj Ji, and I'm eternally grateful to you for all your teachings, especially for the talk that you gave at Shishirada Gopinat Temple about 10 offenses and about the crisis in devotional service and recent 2-3 lectures about devotional service and the attitude regarding bhakti and japa talks. I'm really eternally grateful to you and hopefully I serve you one day. Thank you so much Maharaj Ji. Thank you. We're going to end up here since already 11 or 7 and you've been just recuperating from wherever you were not feeling great so we are very very thankful that you took the time for us to answer all these questions and they're very beautiful So have a recovery, strong recovery. And looking forward to our next meeting. And I am mute everybody so you can say thank you to Maharashtra. Any other questions you can put in the chat. And please don't leave when Maharashtra leaves. I can give you some announcements.