20260225 - Eighth Shower — Conclusion part3

Satan. Foreign.

Hare Krishna Dear devotees, today we will continue with the reading from Shri Chaitanya shikshamrata from the 8th shower. First stream the conclusion. Okay, the Bhakti Vena Thakur was giving different reasoning yesterday. We are continuing with those reasonings.

If I was watching the Mayapur GD International group realization so I was watching

the Mayapur TV international group realization.

Hyper TV is broadcasting 4K.

My Apple TV is broadcasting in 4K.

So it's only see the upheaval getting a realization.

So we were seeing the people giving their realization. Men, women, men, women.

And.

Somewhere from Russia, somewhere from Sweden, somewhere from Gujarat.

And very interesting.

And very interesting. How.

People were clawing down on them and touching their feet.

So they were saying how people were falling down to them and touching their feet.

When they tried to fall down to them, touch their feet.

When they were trying to fall to them and touch their feet

went back.

They went back.

So very funny realization.

Very funny realization. Okay, hare krishna. In human life, if human life aspires to something higher than accepting God and the afterlife becomes absolutely necessary for a life ends in just a few days, there can never be a strong hope or trust. Because belief in God is an inherent quality of human nature. Humans have such high hopes, trust and distant goals. Without belief in God, human nature becomes entirely narrow minded and limited.

So here's Manjani hall is something about the human beings.

So here Bhakti Nataka is mentioning how even God is that something that human beings do naturally? Our life is very short,

how much time and we believe in the Supreme Being not so lightly held at hope.

But so if in this life, in this time, if you believe in God Supreme Being then our light becomes naturally hopeful.

Believe it God. Entirely narrow minded and limited.

So if without believing God, it becomes narrow minded and limited. Sixth, the real faith in the Supreme Lord established by reasoning and the religious reflection in the form of gratitude toward him are not cultivated. Then the worship of God, the King of all moral principles becomes absent. In that case, life remains incomplete and through the lack of fundamental duty one becomes sinful. Okay, by concluding upon all this arguments enrich your knowledge and upon the foundation of that knowledge. Elevate your life through science, art, morality and faith in God and work for the welfare of the world. Then the Lord will grant you happiness and peace in the next life. If you abandon God, whatever you do will not enable you to attain enough happiness. Enable you to attain enough happiness and in the hereafter. See brother, how much hope you place in an imagined God, the real God will bestow you upon you infinite times greater welfare. The practice of science, art, morality and knowledge of God is indeed a duty. But such practice is of two kinds, Improper practice and proper practice. Improper practice is that which is undertaken without considering qualification, at the wrong time and in an unfit manner. For each person. The practice that corresponds to his qualification is best. If it is more or less, the result will be not good. Qualification arises according to one nature. Nature also gradually awakens along with initial condition, education and association. Brother, if you, after considering your nature, adopt the scientific religion of Varana Ashrama that arose in India, then all your duties will be performed according to your qualification and excellent results will be attained. Further, I say by reasoning and by the conviction inherent in your own self. Know your soul to be immortal. Then your proper life, Vaida jeevana will wholly will be wholly beautiful. Beautiful. You observe the soul from birth in the mother's. Would you like to say something? Would like to say something? Okay, okay, okay. Whole mother's womb. But by divine reasoning you should adorn with higher conception. Unless you conclude that you existed before this birth and will exist after all, your faith in God will not be pure. You see, when a person is born in the house of saintly people, it is easy for him to adopt saintliness. When a person is born in a wicked household, there's much likelihood of his acquiring a wicked nature. The education and association he receives become favorable or unfavorable. Accordingly, when they reach maturity, their nature has already become fixed, acting according to that nature. If one single life yields eternal result, then one person must inevitably attain heaven or another inevitably attain hell. Is this fitting conduct for the all powerful, supremely merciful, all just God? Those petty religions in which only the deeds of one life are accepted are utterly incomplete and unreasonable. Do not remain bound by them. Rather, accept the higher conception of the soul and adopt Varuna Shramadharma. Then you will attain true happiness. Action. Karma is the chief duty. Action is of two kinds. With desire, sakama and without desire. Nishkama Sakarma merely nourishes the senses should not take delight in it. Nishkama Karma is called performance of duty. Excuse me. In the performance of duty, whatever sense pleasure is obtained or not, there is no karma lust because selfishness itself is called kama. An action performed for the sake of duty, kama is absent. By performance of duty, the satisfaction of Lord Hari is accomplished. When Hari is pleased, both enjoyment and liberation are attained. So. So Lord Chaitanya has given us the process of Harinam Sankirtan

by this Lawrence.

So by the performance of Harinam Sankirtan, we get purified. We get purified.

We alter our work to Krishna and

then we offer our work to Krishna.

Krishna conscious, natural way of.

So that's the Krishna conscious, natural way of Varanasram. Things are transitory in this age of Kali. Things are topsy turvy and people are doing different jobs.

And you can't really reset everything to a perfect Vedic age.

So people are doing their job and we can't set things to the perfect Vedic age.

Encourage people to work for God, work for Krishna. And that's a natural way.

So if you could encourage people to work for God, to work for Krishna, then that's a nice way.

That's a natural way.

That's the natural way.

At the same time.

At the same time, do the Kirtan Yagya. Hare krishna, hare krishna. Krishna krishna hare hare hare rama. Hare rama. Rama rama hare hari.

I was reading last night.

All right, So I was reading last night. Rishabanu. He had no children, therefore he was doing tapasya. So then he was advised to consult with a yogi.

So he went to the yogi.

So he went to the yogi, gave him a mantra. The yogi gave him a mantra, told him in his right ear. And

people were asking, what's the mantra?

So people were asking, what's the mantra?

Very powerful mantra.

It's a very powerful mantra.

Very, very powerful.

It's very, very powerful.

Would you like to hear it?

Would you like to hear

by that mantra?

By this mantra. He got Rmati Radharani as his daughter.

She informed Richuano that he got a serene Goddess. How's his daughter?

So Kirtida informed Rishabhanu that he got the supreme Goddess as his daughter.

She was so happy.

He was so happy.

Do you know what the mantra was?

Do you know what the mantra was?

You want to hear?

Yes. Yes.

Who wants to hear?

Who wants to hear

outside?

Those who don't want to hear, go outside. The mantra was. Hare krishna. Beginning. Can you highlight? It's a subtopic. Well, at least he keeps things easier for him. Beginning of the discussion on Samantha relationship. By such reasoning, after establishing Varanashrama Dharma, one conducts a theistic moral life. The effort to determine the supreme purpose of life begins to arise within him. At that time, deliberation on the real relationship between the living being and God begins. This state is human life of the theistic moralist. Even after concluding upon all subjects, the conclusion of my fundamental principle has not yet been Reached thinking. Thus, a few questions arise. Who am I? What is my relationship with the world? What is my relationship with God? And ultimately, where is my final position? While discussing these doubts, three kinds of connections Sangati becomes manifest. The names are Svasuka, Prayoga, Karma, Sangati the connection of actions that produce one's own happiness. The connection of impersonal without variegatedness, knowledge in the form of destruction of self interest. Bhakti, Sankati the connection of pure devotion in the form of reflection on one's own dharma.

All these three forms are discussed one after another.

So these three forms are discussed one after another. Sva, sukha, prayogaka, Karma, Sangati the connection of actions that produce one's own happiness. In the first connection, the theistic moralist says I am small living entity subjugated by Dharma and Adharma, always desiring happiness with the world. I have the relation of enjoyer and enjoyed. I am enjoyer. The world is the object of enjoyment. Wherever the world, there exists a place that is sent that's a seat of pure enjoyment. There I shall go and experience pure happiness with God. I have all these relations. God is the creator, I am the creator. God is the giver, I am the receiver. God is the nourisher, I am the nourished. God is the protector, I am the protected. God is powerful, I am weak, God is the destroyer. I am subject to destruction. God gives the rules, I live under them. God is the judge, I am the one to be judged. When God is pleased, ultimately I shall attain the place fit for the removal of sorrow and attainment of happiness. Adyatma Yoga is also to some context, to some extent included within this connection. The Ashtanga yoga leading to spiritual Samadhi is its example. Since Yama, Niyama, Asana, Pranayama, Dhyana and Dharana are limbs of affection. Pratyara is the effort for attaining fruits. The fruit Samadhi is that supreme attainment in the form of removal of sorrow and perversion of happiness. Perfection, pervasion of happiness. The connection of pure devotion in the form of reflection on one's own dharma. The third connection, the theistic moralists say their reality. I am consciousness chit but I am minute consciousness. Whereas God is infinite consciousness. The material world is not false. The sense of I ness that I have accepted in this material world is the only weakness of my knowledge. I am eternally a servant of God. My relation with the material world is temporary. That relation has come about solely by God's will. The more my aversion to God decreases, the more my relation with matter will be loosened. And my relation with Spirit will grow and stronger. In my very being. There is an eternal tendency of servitude to God. That's my own Dharma. By practicing that Dharma, I shall gain a secondary gain as a secondary result, freedom from matter. And as an eternal result, I shall attain love.

Oh, wow.

Yeah. Love war with the Lord. I have an eternal relation of servant and master. So.

Going into the scription of relationship with the supreme version.

So Bhakti Nathakur is going through the description of our relationship with the Supreme Person.

And how by that relationship we can become transcendentally situated.

How by that relationship we can become transcendentally situated.

Thus, a secondary result is that you're treating her first.

The secondary secondary result is that get freedom from matter right now.

Result is our relationship with Krishna.

The primary result is our relationship with Krishna.

That's right. With Krishna we can achieve transcendental love.

So in this way, with Krishna, we can achieve our natural perfection. Affectional love. Love, Love, Love. Karmi Performer of fruitive activities. I think we'll finish this. Those who remain bound with this first connection consider action to be the chief thing. And they establish God only as part of action. Their result is not marked by eternal qualities. Their connection is not flawless in their lives. There is no free manifestation of God everywhere. Only subjugation to rules is visible. Such people are called karmis.

Material world, we work to get our roots of our agility.

So in the material world, we want to get our fruits of our activities. Therefore, we are called karmis.

So we work hard to get some root.

So we work hard to get some fruit.

Actually we want to work to please Krishna.

But actually we want to work to please Krishna. And that's devotional service.

That's Krishna consciousness.

That's Krishna consciousness.

So the Krishna conscious person, in trying to do his activities so that Ka is pleased.

Haritosharam so a Ka consciousness person, he tries to do his activities so that Krishna is pleased. Samsidhir Hari Toshanam and the karmi he

wants to please his senses.

But the karmi he wants to please his senses. Therefore he's go Dasa.

He or she.

He or she.

So we're trying to get people to rise above the being a karmi.

So we are trying to get people rise above of being a karmi and to be a devotee. Gyana Kandi the last thing for today, the speculation on the science of transcendence. Those who remain bound to the second connection aim at self annihilation and practice by dry renunciation of Falga vairakya. They find no true establishment in this world, nor do they attain any perfection. Siddha Tattva. Afterward their lives were vainly wasted with various abstract speculations. Such people are called Jnanakandis, those attached to the path of speculation on the science of transcendence.

Take the version of the.

So the Gyana Kandi. They don't take the version of knowledge handed down by the Guru Parampara.

Speculate.

They speculate.

That's why I try to understand the truth.

So in this way. They're trying to understand the truth not

revealed in this way.

But the truth is not revealed in this way.

Persians. Confidential knowledge. Knowledge.

So celebrate as gurus, they hand down this confidential knowledge.

18th chapter Bhagavad Gita Krishna tells Arjuna right now giving you the most confidential knowledge.

In the 18th chapter of the Tagad Gita Krishna tells Arjuna right now I'm giving you the most confidential knowledge.

Greatest 17 chapters of Bhagavada giving confidence knowledge, confident knowledge. So 18 years I said the most confident knowledge.

So previous 17. 17 chapters. You are saying right now I'm giving the confidential knowledge. I'm giving the confidential knowledge. I'm giving the confidential knowledge. I'm giving you the confidential knowled. But in the 18th chapter he says giving you the most confidential knowledge.

I read.

Have you read the Bhagavad Gita?

You know that most confident knowledge.

You know what's the most confidential knowledge

Is I took the first jerk. Prabhupada said I had to read Bhagavad

10 times before I took the first initiation. Prabhupada said I have to read the Bhagavad Gita 10 times.

What I understand.

But did I understand? It's a question.

Most confident knowledge is something that's revealed to us.

So the most confidential knowledge is something that revealed to us.

Arjuna, he applied that knowledge.

So Arjuna, he what?

Applied it?

Applied it to the knowledge. What's that? That's it. Okay, we'll finish here. It's 8:15 now even the slide says the end. Yeah. Blazings blessings also Guru Maharaj, tomorrow your disciple from Ajmer Nirguna Janua Mataji and Pal Gorangi Mataji, they are leaving Mayapur. So please bless them so that they could come back to Mayapur again and again and again and eventually settle down here. Blessings to all of you as well from Guru Maharaj. Okay. Oh, tomorrow. Okay, okay. Tomorrow is the Mahamelan day all the different Parikrama parties they'll meet together so

we'll rejoice in that.

Hope so hope you all will rejoice in that. Mahamilan Jai Sachinandan Gor Hariki.

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