Jyamunathiravanacharya jaya kunjabhihaare Jyamunathiravanacharya

jaya kunjabhihaare Jaya Kunjabihari Jaya Jamuna Thiravanachari Jaya Kunjabihari

jamuna thiravana chari jaya khan javi hari

Jaya Vishnu Parabharamahamsa Priyavaraj Kacharya Suttarasat Sri Sriman.

Bhaktivaranta Swaminaraj Shri Prabhupada Ki.

His Confounder Acharya Shri Prabhupada Ki.

Premse Gahos Sri Krishna Chaitanya Prabhu Nityananda Shri Advaita Garadhar Shivas Adigodha Bhaktivarinda Ki.

Shishiradha Krishna Go Gopakopina Shyamakantaradha Kundigiri Govardhan Ki.

Pakti David key to lassie David key some of it are back to bring the key Janet I go to premium all glorious system the bodies all glorious system the bodies all glorious system the bodies All glorious issue guru and she go rang

All glory is to Sri Guru and Sri Gauranga.

Om Namo Bhagavate Vartate Vaya Om Namo Bhagavate Vartate Vaya Nishamya Nishamya Karamani Karamani Gunan Atulian Atulian Biryani Biryani Leela Leela Tanubhi Tanubhi Kritani Kritani gunan at ulyan viryani lila tanubhi krithani Harisho Pula Kashru.

Nishamya karamani gunan atulyan Nishamya karamani gunan atulian viryani lila tanubih krithani

Nisham yata-ramani mudāra-julyāni nirvā-tani hṛdāni vāsambhī-kathāni tattā rakhi-raṣyodhavā-śukhar-karam

tattā rakhi-raṣyodhavā-śukhar-karam tattā rakhi-raṣyodhavā-śukhar-karam Nishamyaya.

Gunan spiritual qualities at ulyan uncommon not generally visible in an ordinary person viryani very powerful.

Leela Tanubhi, by different pastime forms.

Yada when at the Hara Shah because of great

jubilation ut pulaka her up elation I sure tears in the

1 who is situated in devotional service is certainly the controller of his senses, and thus he is a liberated person.

When such a liberated person, the pure devotee, hears of the transcendental qualities and activities of the Lord's incarnations for the performance of various pastimes, His hairs stand on end on his body, tears fall from his eyes and in his spiritual realization his voice falters.

Sometimes he very openly dances, sometimes he sings loudly and sometimes he cries.

Thus he expresses his transcendental jubilation.

For example, when he appeared as Lord Ramachandra, he performed uncommon activities like bridging the ocean.

Similarly, when Lord Krishna appeared, he raised the govind on hill, when he was only 7 years of age.

Fools and rascals who are not in the transcendental position consider these uncommon activities of the Lord to be mythological.

But when the pure devotee, the liberated person, hears about these uncommon activities of the Lord, he immediately becomes ecstatic and exhibits the symptoms of chanting, dancing, and crying very loudly and jubilantly.

This is the difference between a devotee and a non-devotee.

So Prahlad Maharaj is making this point that the Lord's activities, they are uncommon.

So that's what's special, because otherwise in the world everybody's doing ordinary activities.

Even if they're special within ordinary, they're still ordinary because they're still connected with sense gratification.

The devotee is able to appreciate these past times because he's not engaged in material activities.

When one's engaged in material activities, then the sense is everything adult because it's about oneself.

So unless there's some activity that is important to you, then somehow or another maybe there'll be some appreciation.

Even if it's greater, it's not guaranteed it'll be appreciation.

It also might be jealousy, envy, and so many other things, right?

But in devotional service, because 1 has given up sense gratification, therefore 1 is able to appreciate the Lord's activities very nicely, because they're special, they're unique, and they're done in such a wonderful way.

So without the inhibition of the impure senses, then the devotee is able to appreciate the transcendental position of the Lord.

Therefore the pastimes become very attractive.

So we're attracted to things where we can gain sense gratification.

And those activities that we think will enhance our sense gratification are situations that will enhance.

So therefore it's limited because unless we're gaining the sense gratification, we generally don't feel inspired.

But here, because it's not about sense gratification, it's about the relationship with the Lord, the Lord being the primary aspect.

Therefore, when we hear these wonderful things, see these wonderful things, then whether it's the situations, the activity, it's the result gained, the taste that's there, it's all amazing, it's all extraordinary.

Therefore, then the reactions are so great, the emotional reactions are so strong.

For us, if we are very absorbed in something, then the emotional reaction is strong.

But that will be limited, as we mentioned before, because of the restriction of our own sense gratification.

But when that's removed, then the senses will naturally appreciate what's there, and 1 will be able to appreciate the pastimes to a great degree.

Therefore, then the transcendental symptoms are there.

It burns up all the, how you say, burns up all the residue of impurities that are here and 1 is able to with this purified senses and mind be able to appreciate the Lord's pastimes.

1 is saying, oh, these great symptoms are there, and all these great devotees, how is that possible?

It's because there's no restriction to them.

They don't have material considerations to get in the way.

Because there may be some situations where we see those nicely connected to Krishna.

But then there's situations where we haven't seen them so much connected to Krishna.

We have to either intellectually think how they can be connected, or we just don't connect them at all.

Just our conditioning is such we haven't even become aware that those material desires are there.

So in these situations we won't be able to appreciate the Lord's uncommon activities.

But as recommended by Prahladmaras, when 1 approaches the spiritual master, we hear from him and therefore hears from him what the process recommended by the Lord.

That's very important here, is that it's given by the spiritual master and what's given is what is recommended by the Lord.

What Krishna talks about and what he approves, what he accepts.

So that being there, if 1 follows that with that wholehearted focus, then one's senses become purified.

Then 1 comes to this transcendental position of tasting the transcendental activities of the Lord.

But if 1 makes up one's own process, it won't work, because we have to remember the soul by nature is transcendental.

So anything connected with the conditioning is the cause of restriction.

So if the conditioning is connected to the Lord, then it doesn't get in the way.

But if the conditioning becomes the consideration, then we have a problem.

Now 1 may say, no, but we have to, time, place, circumstance, consider these things because time, place, circumstances is the patra, is the person themselves.

At least according to the Vedic, the modern time, place, circumstances is only what's around you.

But the Vedic means it's you and everything around you, and that is the complete field of activity.

Otherwise then how are we being personal, individual, how is it going to be satisfying?

But Krishna in his system, this approved system, he's already given that.

If we say we're Westerners, then that means there's a Dharma to being a Westerner.

We'll be thinking, no, I'm creating my Dharma, but no, you're not.

So that means it has these higher principles than that.

So therefore following the Dharma, the nature, then what is that nature?

So those who are not pious aren't aware of it, or pick and choose as they please, and now and again follow, now and again don't, and they're wondering why is it sometimes good, why is it not?

Basically the modern system, or where it's non-Vedic, is why is it sometimes I'm successful and sometimes I'm not, and because of that I'm dissatisfied.

If you follow the Vedic system properly, then generally it's Why is it when I get the results, I generally always get the good results of my activity because I'm following what's recommended, why aren't I satisfied still?

Because if I do the activity, I get the results and then I see I'm not satisfied.

It's a whole different perspective than if I'm doing the activity and not getting the results and therefore dissatisfied.

Because in the material, or let's say in the impious approach, I'm not getting the result, I still have the idea or the illusion that if I got the result I would be happy.

Well the Vedic concept is no, you do what's best for gaining the material benefits and having gained them then you can actually understand there's nothing there.

That's why if you actually want material benefit on any platform, sensual, intellectual, the ego, the mind, the emotions, then the Vedic system is the 1 that deals with it.

So that you're convinced that there's nothing.

That's why you generally see is that the devotee who didn't finish up, went to the heavenly planets, comes back and is born again.

They're born into a family that is wealthy, aristocratic, or something like this.

They're going to be the ones that I have every day, I'm dissatisfied.

Well, if we're from an unfortunate situation, we tend to focus on gaining that fortune so we don't look beyond that.

So we see it's a natural thing, a natural position.

Piety gains material facility only for the purpose so you can see that that material facility is not satisfied.

It's comfortable, it's a nice situation to work from, but it's not going to gain you anything.

Dharma means what's the nature of things according to time, place, and circumstance so that you can get the facility that you're looking for according to your nature and see that it still doesn't satisfy.

Now if I do an activity that's not according to my nature and get the result, I still won't be satisfied.

The position is it has to be in line with your nature for you to appreciate it otherwise how you'll appreciate Right, you know the dog gets you know a hundred foot yacht is it going to be happy?

It's not the nature, you know, but they get this huge field.

So according to nature, there's certain things that you'll be satisfied.

According to that, you'll get the result.

But we're thinking, no, no, if I do whatever I want, I'll get the result.

You want a specific result, you have to have a specific endeavor with specific ingredients.

If I want a potato subjean, then I have to have potatoes and they have to have facility to cook.

But I've started off with a handful of rocks and a shoe box.

But that was according to authority, that 1.

So you can follow Dharma or not follow Dharma as you please, whichever 1 you think that you'll get the best benefit from.

But the recommendation is Dharma because according to your nature, this is what you're going to like.

You know, Francis is sitting on the roof thinking, I would like to fly.

And if he really tries to fly, he'll really be dissatisfied.

And everybody else will be also, because, you know, somebody's got to clean up the mess.

But as we see what's recommended by Krishna, because of course it's recommended, but what he accepts himself personally is that you give up this Dharma for him.

Now 1 would think, okay, then again we come back to my impious position.

But no, it means that why are we following the Dharma?

And then that benefit I connect to Krishna.

Sarva Dharma in Paritya Ja means it's about Krishna.

And so I want to serve Krishna in the particular situation I'm in.

So then if I want to serve Krishna in the situation I'm in, that situation is defined by Krishna, right?

If I want to please somebody, I have to please using the definition of the person.

So in a particular situation what you would do, that's defined by Krishna, that's Dharma.

So I've given up Dharma for myself, now I'm just doing devotional service.

But the situation I'm in to perform that service, I will apply the rules of Dharma to it to serve Krishna.

That's the difference between Dharma and Sarvatarmam parityajah.

The activity will stay the same, but the mentality is different because the first 1 I start with myself and my environment then I move to Krishna the other 1 I start to Krishna and then I engage the environment So if I'm always looking for how to please Krishna, then I'll always be looking at the environment, how this environment can be used to please Krishna.

So we see is that it comes out the same way.

That's why you can't tell the difference between these great devotees, the Madhyamas and the Neophytes, because Dharma is the same.

You just see in the neophyte there's more attachment, the Madhyama is less, but they like performing their duties in a particular way.

Like the Pandavas, it's very simple, because they're working on Sarva Dharma and Paritya Japa.

So for them, that engagement of their senses is just so easy and simple, like Paladmaras.

But it doesn't mean that it's not sophisticated enough to handle the particular individual's sophistication.

More intelligence, more awareness, more qualities, more skills, that can all be handled.

It just means in performance of the duty, as defined by Krishna, you get a finer result.

The 1 person cooks for Krishna with great sincerity, it's cooked simply.

Someone else cooks something very sophisticated for Krishna with the same sincerity.

And both of them address the actual nature that the person has.

So that's the perfection of this system recommended by Krishna that Pallad Marj is talking about.

The actual eternal dharma means it's about Krishna and I engage myself.

Well, there's dharma and there's saddharma.

You know, there's Varanashram, there's Daiva Varanashram.

But where you start, that's the difference.

Do you start with yourself or do you start with Krishna?

When you start with Krishna, that's saddharma, that's sarva dharma, that's daiva varnashram.

When you start with yourself, that's varnasana.

But when you connect it to Krishna, at that point, then it becomes sadharma.

But there are stages between, and that stage between may not be as satisfying as if you start with that.

I'm cooking for someone else, and if I'm cooking for myself and at the end I give it to them, it won't be as satisfying as if in the beginning I'm cooking for them all the way through.

That's why we see it's so simple for these great devotees.

Because from beginning to end it's the same.

It's the same mood, No matter at which stage they are in the process.

The process of knowledge, the process of endeavor, the process of result.

So that has that commonality, that simplicity.

That's why you don't think of The Pandavas, we think about their fighting ability or different things like that, but we don't necessarily always remember their great devotional position.

That's why it's recommended, because it's just so natural.

If you can't do that, yes, then you start with the sadhana and all the different things like that, and the rules and regulations, and do those and match your nature to them, and then give that result for Krishna.

And so the point is this, you would always go for the higher 1 first, but if it didn't work immediately then you know you switch to the next.

Because we see those who can make it like the gopis, Maraj, Katbhanga and these others, then it happens immediately.

So if you can use it, why would you use the other?

But if you go to use it, it doesn't work, then you go to the second 1, which is Sadhana Bhakti.

So it's the same thing recommended by Krishna, but it's just that the mentality becomes a slight bit delayed.

But the point is, since it gets there, it's perfect.

And by practicing over time, slowly, slowly, certain things start to come to, it's Krishna and then it's ourselves.

And some things will still be, it's about ourselves and then Krishna.

So it's just with practice that it naturally comes across.

And so when it comes to that stage, there's no blockage as we mentioned here.

There's nothing because it's all about Krishna.

So it's all on the transcendental platform.

Therefore, all these transcendental symptoms are manifest.

So the absorption in Krishna conscious becomes very natural.

So that's why he can preach this to children.

This is a five-year-old preaching to five-year-olds.

It's not that this is first kanto because this is beginning stuff.

This is on the platform of pure devotion.

We don't see Pallad Maharaj talking about how to engage karma and jnana and Krishna's service.

So he's not talking below sarva dharma and parityaja.

Because all those technical things and how to take your nature, engage it, how to take your facilities, engage it have already been dealt with in the other 6 cantas.

So many wonderful examples have already been given, Cardama and Priyavrata and Rishabhadeva, all them bringing it up to this point.

So if we follow what's recommended, then we'll get so much benefit.

And then by following that, very nicely we can get to the other stage.

Because if we don't follow what's recommended, how do we get to the top most stage?

The top most stage is what pleases Krishna.

It's about Krishna, what's recommended by Krishna.

So if in this secondary stage we're unwilling to follow what he recommends, how will we get to the primary?

Because the primary is what Krishna recommends.

So in other words, the primary has the recommended mood and recommended form, or the secondary has a recommended form and we're trying to develop the recommended mood.

And if we go lower than that sometimes we try to use the un-recommended forms and our mood isn't so good.

That's why then, Prahlada Maharaj says, what's recommended by Krishna as given by the spiritual master in the association of those who are serious about this, that's going to be the most effective.

We follow that, then we see that all these nice, the heart's pure, so all these nice symptoms manifest.

Imagine in the Translation it's mentioned that when the devotee comes to the stage he starts loudly laughing or crying sometimes dancing And it's considered and so when who comes to that level is a devotee Others are not So now there are sometimes you have devotees in the beginning stage, sometimes performing sinful activities, but sometimes also finding that they feel like dancing, crying, laughing, but it doesn't come out very loud, it happens very soft.

Because there is still some shadow of sinful activities.

The whole point is that you are doing something connected to Krishna.

See, what we're talking about is in that upper stage, you're thinking it's about Krishna.

Then there's the consideration of the environment.

So here then you're talking about somebody who's new, right?

They may have some of these kind of symptoms.

That's because in that environment it's so new and overwhelming that they don't consider the other aspects.

So because they're following actually what's recommended, it works.

But because of lack of development, right, there's anarthas, it's not steady.

So any devotee, depending on what situation, may feel these things.

So what Pravadmaraj is talking about here is the stableness in this.

Right, Because that's after anarta nivritti.

The lower level of anarta nivritti, the upper level.

So when we talk about Shraddha Duprema, then the position of anarta nivritti, that's in the lower 1, the second 1, where we're getting rid of the obvious anarthas within the heart, and enough to the point where we become stable in Krishna consciousness.

So the performance of our duties remains stable, it doesn't get disturbed by the external environments.

It doesn't mean that the facilities to do the activity doesn't get disturbed.

But it means that we don't become disturbed even if it changes.

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