Amazing lecture on effect of preacher's consciousness, Japa quality, dealing with anarthas, about - H G Gaura Gopal pr.ji !!

Please find below the link and also, the notes on the lecture SB 10.11.19 (Preparing Consciousness ) by H G Gaura Gopal Prabhuji , ISKCON Chowpatty.

https://www.youtube.com/watch?v=bbzoObpWENY

1. How preaching happens – It starts with little faith to enquiring for the solution of the problem, then to listen to the solution, then observation in others lives, then applying in own life. Then faith got stronger. Then preaching starts. Fair and handsome cream example
2. Preaching makes the faith more stronger.
3. When the speaker speaks, the vehicle of his words reaches the destination of the ear of listener and the passenger gets down from the vehicle to the hearts of listener.
4. That' s why in Krishna katha we should not look for fanciness or word juggleries. Even if fancy is there, its ok, but we should see the integrity, character, consciousness, life style of the person. Coz these things only will get added to our consciousness.
5. Speaker does not talk words in Krishna katha, but impart his taste and conviction in KK.
6. In class, the consciousness, faith, taste and conviction of speaker goes to the heart of listener.
7. Words are like vehicles (which will get parked outside of temple when listener goes out of the class)
8. The consciousness, faith, taste of speaker is like the passenger, sitting in that vehicle (use diff vehicle to go from Juhu to Borivalli. )
9. And this passengers destination is ear of listener and it will go deep in the heart of listener, even after going out of temple or class.
10. The Bhakti yoga...the KC cream removes the pimples and boils of anarthas in heart, when we hear from such devotees who have that conviction, taste
11. Reading books and giving fancy talks, on that matter is not big deal. As a speaker, big deal is - to maintain clean consciousness, to maintain the clean motivation, when one is speaking, to maintain that conviction and shraddha in the SB, BG or any scripture. The big deal is to have taste sitting and listening in the class.
12. Story if Punthaan of Kerala who went to Kotiar Shiva temple and given discourse on 10th canto and Shiva praised him.
13. About cleaning Habits – Father asked 3 sons to get weed, bush and a banyan tree.
14. Our physical habits of cleanliness is like weed and bushes. Not much difficult to follow.
15. Our mental bad habits are like Banyan tree. We need Krishna to deal with these habitsuproot this tree like how He did it with Jamalaarjuna tree.
16. Mental habits – fault finding.
17. Intellectual habits -Mental speculation
18. Egoistic habit – Grabbing attention
19. These are only can be cleaned by Damodar, chanting HK mantra.
20. Preaching means do not stand between Krishna and the other person and his bad habits. Let Krishna go and bring his trees of bad habits dwon. As a preacher give up all the ego. Give up all the credit taking mentality....simply be a transparent via-media to facilitate Damodar in his life. Dont stand between Krishna and the trees.
21. Hearing and observation is easy. But for application. We need to pay the price of living as per the scriptures.
22. Hearing and observation is sambandha gyan. By this faith in relation to Krishna goes stronger.
23. Living by it is – Abhideya gyan – ve to do something.
24. Q: How to improve the quality of chanting.
25. Ans: Japa is abhideya – process of reviving the relationship with Krishna. Poor quality japa is coz of poor sambandha gyan.
26. The way to strengthen the sambandha gyan – daily reading SP books, purports of BG, SB and hearing lectures from devotees.
27. By reading SP's purport and hearing daily to SB and BG, our sambandha gets stronger and our process of abhideya works well.
28. Japa techniques will works nicer when the japa principle are japa to make the sambandha gyana strengthen.
29. When we get to know the greatness of Krishna's personality, automatically it makes us to pay attention to His holy names.
30. A desire does nothing. A decision to live by that that desire does something. But, the determination to work on that decision does everything.
31. Then we get experience. Bhakti is less about philosophy and theory, it's more about experience.
32. Preaching is sharing. It does not come by force.
33. It comes spontaneous enthusiasm, by our own experience. Its like I am transformed by touch of Krishna, let me share with others. All techniques of preaching helps to make it systematic.
34. Krishna, the holy name is very powerful. It will fulfill all our m. desire easily except giving bhakti. He tests us, before giving bhakti.
35. Hindi proverb – Khusiyan candan ki tarah hoti hai. Dusoron ko lagao...apne haath main ata hai.
36. Similarly , when we give Krishna to others happily, Krishna comes to our lives. And our faith goes much deeper.
37. We are like sponge. After certain amount of water, it can not hold any water. When squeezed, it will hold new water. Similarly, when we hear, observe, apply KC in our life....we feel ok..next what. When we give that nectar stored in our heart, we get space for fresh one.
38. HOLES theory of spongue – Hear, Observe, Living by it, Experiencing, Sharing.

 

  

Thank you very much.

 

HARE KRISHNA.

 

All forms of Sri Krishna are attractive

Srila Prabhupada explains that according to a devotee's particular inclination to serve the Lord, the Lord awakens our love accordingly. Krsna consciousness is beyond sectarian conceptions. God is one-that is a fact-but by the Lord's inconceivable potencies, He can appear in different forms to different people with so much variegatedness.

In the  Navadvipa Mahatmya, as well as the Bhakti Ratnakara, we read about a devotee named Vasudeva. He knew about Rama, he understood the various forms in which the Lord has taken incarnations in this world, but he particularly was so deeply attached to Varaha, the form of the Lord as a boar. Now relatively, most people consider even a tortoise more pretty than a boar-an uncivilized pig in the jungle-but that was his goal of life. He just wanted to have darshan of Lord Varahadeva. That was his only passion. He was performing great austerities just to get that darshan of Lord Varaha. Why? Why not Krsna, why not Rama, why not Mohini Murti? [laughter] He wanted darshan of Lord Varahadeva. That was his goal of life, his everything. And Lord Varahadeva, in a place called Koladvipa, gave him His darshan. Because the Lord awakened within him the realization of the greatness of this beautiful form.

In Srimad Bhagavatam we find when Varahadeva appeared, the sages, the rsis, all the devotees were offering prayers of love to him. They saw he had the most attractive lotus like eyes. His paws were the essence of all beautiful things, His hooves. And the bristling hairs on his body were just magnificent, mind boggling, the way they were attracting their hearts with love. What to speak of his irresistibly attractive nose. Not too many people are attracted to the snout of a pig. But for Lord Varahadeva, that snout is more attractive, unlimitedly, than the nose of any lover in this world, because He is Krsna, the all attractive one, whose body is eternal and spiritual. When He awakens that attraction in our hearts, then what we see and what we remember is irresistible.

So we cannot bring Krsna down to our mentality. This is the condition of a neophyte devotee. We try to judge Krsna through the limited perception of our eyes and our ears.

Sometimes we see these ancient deities, and they are just not as pleasing to look at as the modern deities that are carved very precisely in a very beautiful way so that the eyes just see such a beautiful lady in Radharani and such a beautiful man in Krsna, the features so nice. Some of the ancient deities have hardly any features that we can see. Just black stones that just have a basic shape, but we find that the acaryas, what were they seeing? Rupa Goswami was warning us, if you are attached to your family, friendship, love and home in this world, don't go to Kesi Ghat because the form of Govindaji is there and once you see the form of Govindaji, how can you ever be attracted to anything in this world again? He is taking about the deity of Govindaji. This what he is seeing. He is seeing Krsna. So no, we cannot judge things by our material senses. When Krsna appears, our attraction should not be based on superficial sentiment. Our attraction has to be based on love.

Therefore, Srila Bhaktisiddhanta Sarsavati Thakur has told us again and again, do not try to see Krsna, because you cannot see Krsna. Even if you see Krsna, you can't see Krsna. You cannot see Krsna with your eyes, even if he is standing right before you. You have to see Krsna with your heart. Kamsa saw Krsna but he wasn't feeling love, he was feeling hatred. Prahlada was ecstatically worshipping Lord Nrsimhadeva, but when Hiranyakasipu saw him, what did he see? He saw the most horrible form of death. Varahadeva, Hiranyaksa was not attracted by Him. The form of Varahadeva only awakened fear and hatred in his heart.

Krsna reciprocates with our devotion, and this is the difference between a neophyte devotee and one who is actually striving for spiritual progress. A neophyte devotee remains too much attached to the external form, to the external rituals. A devotee who is actually aspiring for real advancement understands that all these forms and rituals that the Lord has given us, it is simply a facility, an opportunity to surrender our lives and awaken love. Srila Prabhupada explained that we could do without everything else, but we must have the association of devotees and we must have holy name of Krsna. But even the name of Krsna, why are we not tasting the sweetness and the
ecstasy? All the opulences and beauty of Krsna is in His name. It is because of our service attitude. We must develop this selfless service attitude to understand Krsna.

A devotee, if he understands his own Lord with love and devotion, then he will understand the other forms that the Lord may take. It is said that even a dog understands his master regardless of how the master may dress. The master may be dressed in a business suit or in a simple dhoti or kurta another day, or simply kaupina another day; [laughter] the master may have hundreds of dresses, but the dog will love the master regardless.

Similarly when you love the Lord, if you actually have some love for God, if you see Him in other dresses, in other forms, you can only love Him. And if you do not appreciate the other forms and ways that the Lord is revealing Himself in other religions, then what does that mean? It means you are less than a dog, that's all. Less than a dog. Srila Prabhupada emphasizes this point, Sukadeva Goswami loved Krsna. He is a parrot in Vrindavana, the intimate servant of Radharani, he is coming form Goloka, witnessing and participating the most intimate pastimes of Radha and Krsna, but yet with such ecstasy he is describing Kurma, Varaha Matsya, the Lord's form as a fish.

For Satyvrata Muni that fish was so attractive he could not conceive of letting his mind divert to any other form. Sukadeva Goswami is glorifying these devotees of the fish incarnation, the boar incarnation, the half-man, half-lion incarnation. Why? Because he loves Krsna. If you love Krsna you love everything about Krsna. God is great; to understand how God is great is bhakti.

Just Go on Chanting and All Your Problems Will Be solved

One day, looking for solace, direction, and inspiration, we all--separately

but at the same exact moment--reached the door to Srila Prabhupada's room.

When we entered, we were astounded by what we saw: The sun was shining
through the window, bathing Srila Prabhupada with golden-white rays. His
eyes were firmly closed but without strain or tightness. He sat upright
behind his desk, on his cushion, his right hand in his bead bag. You could
see how attentively he was fingering the beads, and you could hear their
clacking as he rubbed them between his fingers. You could even see the bag's
cloth rustling around them. His face was serene, but there was every
indication that he was fixed in hearing the holy name.

As he chanted - Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare
Rama, Hare Rama, Rama Rama, Hare Hare - his tongue rolled in his mouth and
his lips moved in a circle. He seemed to be tasting something delicious,
chewing it with care to savor every bit. His chanting was quite distinct;
the words were clear and articulate, and he pressed down on each syllable.
His head swung slightly side to side with a bit of an up-and-down movement.

Simultaneously, all three of us thrust our hands into our bead bags and
joined His Divine Grace in japa. At least for the moment, we were united and
transcendent to our differences. Together, as brothers, we watched him with
wide-open eyes, delighting in this rare vision.
After some time, Srila Prabhupada opened his eyes for a moment and without
moving his head looked gently but seriously at us, one after the other, and
pronounced,
“Just go on chanting and all your problems will be solved.”

"Chant Hare Krishna and be happy"हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे || हरे राम हरे राम राम राम हरे हरे||

Krishna’s flutes

by Giriraj Das

A few days back I heard the below verse from Sri Brahma Samhita and a brief commentary by HH Tamal Krishna Goswami Maharaj. The sweet description of Krishna's flutes somehow inspired me to search more on it and write this blog for the pleasure of devotees. As I searched for the matter I became intoxicated with Krishna's flute, I never knew such sweet pastimes happened because of it. Srila Prabhupada writes in Nectar of Devotion, Chapter 26, that "As far as Krishna's flute is concerned, it is said that the vibration of this wonderful instrument was able to break the meditation of the greatest sages. Krishna was thus challenging Cupid by advertising His transcendental glories all over the world."

veṇuṁ kvaṇantam aravinda-dalāyatākṣam-barhāvataṁsam asitāmbuda-sundarāṅgam
kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

I worship Govinda, the primeval Lord, who is adept in playing on His flute, with blooming eyes like lotus petals with head decked with peacock's feather, with the figure of beauty tinged with the hue of blue clouds, and His unique loveliness charming millions of Cupids. ( BS 5.30)

Krishna's playing of flute is indeed very special and much has been written about it in various vedic scriptures and poems.

Krishna has different flutes and He plays different melodies for different purposes. There are three kinds of flutes used by Krishna (NoD chapter 26)

1) Venu : This is a very small, not more than six inches long, with six holes for whistling.
2) Murali: Murali is about eighteen inches long with a hole at the end and four holes on the body of the flute. This kind of flute produces a very enchanting sound.
3) Vamsi: The vamsi flute is about fifteen inches long, with nine holes on its body.

Krishna would play on any of these three flutes when they were needed. Krishna uses the Venu flute to attract to Gopis, like Venum kvanantam from the Brahma Samhita.

These flutes were sometimes bedecked with jewels. Sometimes they were made of marble and sometimes of hollow bamboo. When the flute is made of jewels it is called sammohini. When made of gold, it is called akarsini.

It said that Krishna plays different tunes

1) Demigods like Lord Brahma and Lord Siva's meditation is broken and they forget everything in astonishment and Lord Anantadeva sways His head like in hypnosis.
2) Second tune makes the Yamuna flow backwards
3) Third tune makes the moon stop moving
4) Fourth tune makes the cows run to Krsna and get stunned listening to the flute
5) The 5th note attracts the gopis and make them come running to him
6) 6th Tune makes the stones melt and creates autumn season
7) 7th note manifests all seasons
8) 8th Note is meant exclusively for Srimati Radharani, it takes Her name and calls for Her, and She comes running to Him putting Her cloth wrong and mascara also.

Krishna has another flute named Mahananda, which is like a fishook that captures the fish of Srimati Radharani's heart and mind. Another flute, which has six holes is known as Madanajhankrti. Krishna's flute named Sarala makes a low, soft tone like the sound of a softly singing cuckoo. Krishna is very fond of playing this flute in the ragas gaudi and garjari. (Radha-Krishna-ganoddesha-dipika text 122,123)

In one of lectures HH Loknath Maharaj said that the interesting part of Krishna's flute playing is that the sound can be heard only by the party for whom it is being played. If Krishna plays flute for the gopis, only gopis would be able to hear it, and no one else. If He plays flute for the cows, only the cows would be able to hear it, and no one else. We don’t have that potency, our music cannot be restricted for any one party but when the supreme Lord Krishna plays flute, He can choose and restrict His audience. For example, when the gopis hear the sound of Krishna’s flute, they abruptly leave their household chores in the middle and run out. Other family members can’t comprehend suddenly what happened to the gopis and where they are going. Sometimes the roti is cooked half way on the stove and the gopi hears Krishna’s flute. She runs out leaving the husband waiting for the roti to arrive in his plate. But the husband can’t hear the flute. Only Krishna can do this.

For cows, Krishna sits atop a tree and plays flute to keep a check on the number of 9 hundred thousand cows herding with Him. Before returning home, He calls each and every one of the cow by her name – through the sound of His flute. He calls all of them one by one – Chandrika, Dhavali, Ivali..When He playes flute for Chandrika cow, only Chandrika is able to hear her name through the sound of Krishna’s flute. She gets delighted to hear her name being called by Krishna and comes running towards Him. Then He calls Dhavli, Ivali and every other cow in the same way. Thus no cow is left behind.

Krishna is uniquely called Venugopal, Bansilal, Murali, Muralidhar, etc. based solely on His relationship with His flute !

Let me share two instances where the special taste of Lord's flute is relished by Caitanya Mahāprabhu in Śrī Caitanya-caritāmṛta.

The first instance is from madhya Lila chapter 21 which is aptly titled `The Opulence and Sweetness of Lord Śrī Kṛṣṇa'. Mahaprabhu is explaining Sri Sanatana Goswami about the sweetness of Krishna's face, His smile and then His lips and finally describes ... His flute !

The sound of Kṛṣṇa’s flute spreads in the four directions. Even though Kṛṣṇa vibrates His flute within this universe, its sound pierces the universal covering and goes to the spiritual sky. Thus the vibration enters the ears of all inhabitants. It especially enters Goloka Vṛndāvana-dhāma and attracts the minds of the young damsels of Vrajabhūmi, bringing them forcibly to where Kṛṣṇa is present. (CC Madhya 21.141)

“The vibration of Kṛṣṇa’s flute is very aggressive, and it breaks the vows of all chaste women. Indeed, its vibration takes them forcibly from the laps of their husbands. The vibration of His flute attracts even the goddesses of fortune in the Vaikuṇṭha planets, to say nothing of the poor damsels of Vṛndāvana. (CC Madhya 21.142)

“The vibration of His flute is just like a bird that creates a nest within the ears of the gopīs and always remains prominent there, not allowing any other sound to enter their ears. Indeed, the gopīs cannot hear anything else, nor are they able to concentrate on anything else, not even to give a suitable reply. Such are the effects of the vibration of Lord Kṛṣṇa’s flute.” (CC Madhya 21.142)

The second instance one is in Antya lila chapter 16 titled `Lord Śrī Caitanya Mahāprabhu Tastes Nectar from the Lips of Lord Śrī Kṛṣṇa' ! One evening after honouring Jagannnath prasadam Mahaprabhu became ecstatic. In ecstatic love, Śrī Caitanya Mahāprabhu ordered Rāmānanda Rāya to recite some verses. Thus Rāmānanda Rāya spoke as follows.

‘O hero of charity, please deliver unto us the nectar of Your lips. That nectar increases lusty desires for enjoyment and diminishes lamentation in the material world. Kindly give us the nectar of Your lips, which are touched by Your transcendentally vibrating flute, for that nectar makes all human beings forget all other attachments.' Upon hearing Rāmānanda Rāya quote this verse, Śrī Caitanya Mahāprabhu was very satisfied. Then He recited the following verse, which had been spoken by Śrīmatī Rādhārāṇī in great anxiety. (CC Antya 16.117-118)

‘My dear friend, the all-surpassing nectar from the lips of the Supreme Personality of Godhead, Kṛṣṇa, can be obtained only after many, many pious activities. For the beautiful gopīs of Vṛndāvana, that nectar vanquishes the desire for all other tastes. Madana-mohana always chews pan that surpasses the nectar of heaven. He is certainly increasing the desires of My tongue.’ After saying this, Śrī Caitanya Mahāprabhu was overwhelmed by ecstatic loving emotions. Talking like a madman, He began to explain the meaning of the two verses. (CC Antya 16.119-120)

“My dear lover,” Lord Caitanya said in the mood of Śrīmatī Rādhārāṇī, “let Me describe some of the characteristics of Your transcendental lips. They agitate the mind and body of everyone, they increase lusty desires for enjoyment, they destroy the burden of material happiness and lamentation, and they make one forget all material tastes. The whole world falls under their control. They vanquish shame, religion and patience, especially in women. Indeed, they inspire madness in the minds of all women. Your lips increase the greed of the tongue and thus attract it. Considering all this, We see that the activities of Your transcendental lips are always paradoxical. (CC Antya 16.121-122)

“My dear Kṛṣṇa, since You are a male, it is not very extraordinary that the attraction of Your lips can disturb the minds of women. But I am ashamed to say that Your impudent lips sometimes attract even Your flute, which is also considered a male. It likes to drink the nectar of Your lips, and thus it also forgets all other tastes. “Aside from conscious living beings, even unconscious matter is sometimes made conscious by Your lips. Therefore, Your lips are great magicians. Paradoxically, although Your flute is nothing but dry wood, Your lips constantly make it drink their nectar. They create a mind and senses in the dry wooden flute and give it transcendental bliss. “That flute is a very cunning male who drinks again and again the taste of another male’s lips. It advertises its qualities and says to the gopīs, ‘O gopīs, if you are so proud of being women, come forward and enjoy your property — the nectar of the lips of the Supreme Personality of Godhead.’ (CC Antya 16.123-125)

“Thereupon, the flute said angrily to Me, ‘Give up Your shame, fear and religion and come drink the lips of Kṛṣṇa. On that condition, I shall give up my attachment for them. If You do not give up Your shame and fear, however, I shall continuously drink the nectar of Kṛṣṇa’s lips. I am slightly fearful because You also have the right to drink that nectar, but as for the others, I consider them like straw.’ “The nectar of Kṛṣṇa’s lips, combined with the vibration of His flute, attracts all the people of the three worlds. But if we gopīs remain patient out of respect for religious principles, the flute then criticizes us. (CC Antya 16.126-127)

“This flute is nothing but a dry stick of bamboo, but it becomes our master and insults us in so many ways that it forces us into a predicament. What can we do but tolerate it? The mother of a thief cannot cry loudly for justice when the thief is punished. Therefore we simply remain silent. (CC Antya 16.129)

Again Śrī Caitanya Mahāprabhu said to Rāmānanda Rāya, “Please say something. I want to hear.” Understanding the situation, Rāmānanda Rāya recited the following words of the gopīs.

‘My dear gopīs, what auspicious activities must the flute have performed to enjoy the nectar of Kṛṣṇa’s lips independently and leave only a taste for us gopīs, for whom that nectar is actually meant. The forefathers of the flute, the bamboo trees, shed tears of pleasure. His mother, the river on whose bank the bamboo was born, feels jubilation, and therefore her blooming lotus flowers are standing like hair on her body.’ (CC Antya 16.140)

Upon hearing the recitation of this verse, Śrī Caitanya Mahāprabhu became absorbed in ecstatic love, and with a greatly agitated mind He began to explain its meaning like a madman. (CC Antya 16.141)

“Some gopīs said to other gopīs, ‘Just see the astonishing pastimes of Kṛṣṇa, the son of Vrajendra! He will certainly marry all the gopīs of Vṛndāvana. Therefore, the gopīs know for certain that the nectar of Kṛṣṇa’s lips is their own property and cannot be enjoyed by anyone else.

‘My dear gopīs, fully consider how many pious activities this flute performed in his past life. We do not know what places of pilgrimage he visited, what austerities he performed, or what perfect mantra he chanted.

‘This flute is utterly unfit because it is merely a dead bamboo stick. Moreover, it belongs to the male sex. Yet this flute is always drinking the nectar of Kṛṣṇa’s lips, which surpasses nectarean sweetness of every description. Only by hoping for that nectar do the gopīs continue to live.

‘Although the nectar of Kṛṣṇa’s lips is the absolute property of the gopīs, the flute, which is just an insignificant stick, is forcibly drinking that nectar and loudly inviting the gopīs to come drink it also. Just imagine the strength of the flute’s austerities and good fortune! Even great devotees drink the nectar of Kṛṣṇa’s lips after the flute has done so.

‘When Kṛṣṇa takes His bath in universally purifying rivers like the Yamunā and the Ganges of the celestial world, the great personalities of those rivers greedily and jubilantly drink the remnants of the nectarean juice from His lips.

‘Aside from the rivers, the trees standing on the banks like great ascetics and engaging in welfare activities for all living entities drink the nectar of Kṛṣṇa’s lips by drawing water from the river with their roots. We cannot understand why they drink like that.

‘The trees on the bank of the Yamunā and Ganges are always jubilant. They appear to be smiling with their flowers and shedding tears in the form of flowing honey. Just as the forefathers of a Vaiṣṇava son or grandson feel transcendental bliss, the trees feel blissful because the flute is a member of their family.’

“The gopīs considered, ‘The flute is completely unfit for his position. We want to know what kind of austerities the flute executed, so that we may also perform the same austerities. Although the flute is unfit, he is drinking the nectar of Kṛṣṇa’s lips. Seeing this, we qualified gopīs are dying of unhappiness. Therefore, we must consider the austerities the flute underwent in his past life.’ (CC Antya 16. 141-149)

Such is the sweet nectar of pastimes based on Krishna and His flute ! I ended up gathering much more information on the sweet pastimes between Krishna and gopis over His flute than I could squeeze in a single blog. I also read how the flute once told the gopis what all he has gone through to achieve his unique position ! I will share the rest in a future blog.

Right now I can only wish and pray that may we all develop an intense desire to become one of Krishna's flutes and vibrate with His love !

All glories to Krishna's flutes.
All glories to Sri Guru and Sri Gauranga.
All glories to Srila Prabhupada.

Chapter wise Summary of Bhagavad-Gita As It Is

Chapter 1: Observing the Armies on the Battlefield of Kurukshetra

Two armies, those of the Pandavas and the Kauravas, face each other on the Battlefield of Kurukshetra. Many signs indicate victory for the Pandavas. Dhrtarashtra, the Pandavas’ uncle and the Kauravas’ father, doubts the possibility of his sons’ victory and asks Sanjaya, his secretary, to describe the scene on the battlefield.

Arjuna, one of five Pandava brothers, undergoes a crisis just before the fight. He is overwhelmed by compassion for his family members and teachers, whom he is supposed to kill. After submitting before Krishna many noble and moral reasons why he wishes not to fight, Arjuna casts aside his weapons, overwhelmed with grief. Arjuna’s reluctance to fight indicates his kind heart; such a person is fit to receive transcendental knowledge.

Chapter 2: Contents of the Gita Summarized

Krishna does not sympathize with Arjuna’s arguments. Rather, He reminds Arjuna that his duty is to fight and orders him to overcome his weakness of heart. Arjuna is torn between his aversion to killing his relatives and Krishna’s desire that he should fight. Aggrieved and confused, Arjuna asks Krishna for guidance and becomes his disciple.

Krishna takes up the role of Arjuna’s Spiritual Master and teaches him that the soul is eternal and cannot be killed. Dying in battle promotes a fighter to the heavenly planets, so Arjuna should rejoice that those persons he is about to kill will achieve superior births. A person is eternally an individual. Only his body perishes. Thus, there is nothing to lament.

Arjuna’s decision not to fight is based on his desire to enjoy life with his relatives, even at the cost of wisdom and duty. Such a mentality keeps one bound to the material world. Krishna advises Arjuna to engage in buddhi-yoga, work without attachment to the results. By fighting in this way, Arjuna will free himself from the cycle of birth and death and become eligible to enter the kingdom of God.

Chapter 3: Karma - Yoga

Arjuna is still confused. He thinks that buddhi-yoga means that one should retire from active life and practice penance and austerities. But Krishna says, “no. Fight! But do it in a spirit of renunciation and offer all the results to the Supreme. This is the best purification. By working without attachment, one attains the Supreme.”

Performing sacrifices for the pleasure of the Lord guarantees material prosperity and freedom from sinful reactions. Even a self-realized person never gives up his duty. He acts for the sake of educating others.

Arjuna then asks the Lord what it is that causes one to engage in sinful acts. Krishna answers that it is lust which induces one to sin. This lust bewilders one and entangles one in the material world. Lust presents itself in the senses, mind, and intelligence, but it can be counteracted by self - control.

Chapter 4: Transcendental Knowledge

The science of Bhagavad - gita was first spoken by Krishna to Vivasvan, the sun-god. Vivasvan taught the science to his descendents, who taught it to humanity. This system of transmitting knowledge is called disciplic succession.

Whenever and wherever there is a decline in religion and a rise of irreligion, Krishna appears in His Original Transcendental Form, untouched by material nature. One who understands the transcendental nature of the Lord attains the Lord’s eternal abode at the time of death.

Everyone surrenders to Krishna, directly or indirectly, and Krishna reciprocates according to one’s surrender.

Krishna created a system called varnasrama, with divisions of social and spiritual life, to engage people according to their psychophysical natures. By sacrificing the results of work to the Supreme, people gradually rise to the platform of transcendental knowledge. Ignorant and faithless people who doubt the revealed knowledge of the scriptures can never be happy, nor attain God Consciousness.

Chapter 5: Karma - yoga – Action in Krishna Consciousness

Arjuna is still confused about what is better: renunciation of work or work in devotion. Krishna explains that devotional service is better. Since everything belongs to Krishna, nothing is one’s own to renounce. Thus whatever one possesses one should use in Krishna’s service. A person working in such consciousness is renounced. This process, called karma yoga, helps one escape the result of fruitive action—entanglement in rebirth.

One, who works in devotion with his mind and senses controlled, is in divine consciousness. Although his senses are engaged with sense objects, he is aloof, situated in peace and happiness.

Chapter 6: Dhyana - yoga

The process of mystic yoga entails cessation of material activities. Yet the true mystic is not he who performs no duty. A real yogi works according to duty, without attachment to results or a desire for sense gratification. Real yoga entails meeting the Supreme Soul within the heart and following His dictation. This is achieved with the help of a controlled mind. Through knowledge and realization, one becomes unaffected by the dualities of material existence (heat and cold, honor and dishonor, etc.). By regulation of eating, sleeping, work, and recreation, the yogi gains control over his body, mind and activities and becomes steady in his meditation on the transcendent self. Ultimately, he achieves Samadhi, characterized by the ability to relish transcendental pleasure through transcendental sense. The highest yogi is he who always thinks of Krishna, the Supreme Soul.

Chapter 7: Knowledge of the Absolute

Krishna reveals Himself as the origin of all material and spiritual energies. Although His energy manifests material nature, with three states of being (goodness, passion, and ignorance), Krishna is not under material control. But everyone else is, except those who have surrendered unto Him.

Krishna is the essence of everything; the taste of water, the heat in fire, the sound in ether, the light of the sun and the moon, the ability in man, the original fragrance of the earth, the intelligence of the intelligent, and the life of all that lives.

Four types of men surrender to Krishna, and four types don’t. Those who do not surrender remain covered by Krishna’s temporary, illusory potency and can never know Him, but pious people become eligible for surrender to devotional service. Among them, those who understand that Krishna is the cause of all causes engage in devotional service with great determination and become dear to Krishna. These rare souls are sure to attain Him.

Chapter 8: Attaining the Supreme

Arjuna asks Krishna seven questions: What is Brahman? What is self? What are fruitive activities? What is material manifestation? Who are demigods? Who is the Lord of sacrifice? And how can those engaged in devotional service know Krishna at the time of death?

Krishna replies “brahman” refers to the indestructible living entity (jiva): the “self” refers to the soul’s intrinsic nature of service; and “fruitive activities” means actions that develop material bodies. The material manifestation is the ever -changing physical nature; the demigods and their planets are part of the universal form of the Supreme Lord; and the Lord of sacrifice is Krishna Himself as the Super soul.

As for knowing Krishna at the time of death, it depends on one’s consciousness. The principle is this: “Whatever state of being one remembers when he quits his body, that state he will attain without fail.”

Krishna says, “whoever, at the end of life, quits his body remembering Me alone at once attains My nature without a doubt. Therefore, My dear Arjuna, you should always think of Me in the form of Krishna and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt.”

During each day of Brahma, all living entities become manifest, and during his night they merge into the unmanifested nature. Although there are auspicious and inauspicious times for leaving one’s body, devotees of Krishna do not care about them, for by engaging in pure devotional service to Krishna they automatically attain all the results derived from studying the Vedas or engaging in sacrifice, charity, philosophical speculation, and so on. Such pure devotees reach the Lord’s Supreme Eternal Abode.

Chapter 9: The Most Confidential Knowledge

According to Lord Krishna, the most confidential knowledge, knowledge of devotional service, is the purest knowledge and the topmost education. It gives direct perception of the self by realization, and it is the perfection of religion. It is everlasting and joyfully performed.

Krishna’s unmanifested form pervades everything, but Krishna Himself remains detached from matter. Material nature, working under His direction, produces all moving and non-moving beings.

Krishna’s unmanifested form pervades everything, but Krishna Himself remains detached from matter. Material nature, working under His direction, produces all moving and non-moving beings.

Different worshipers reach different goals. Men who want to attain the heavenly planets worship the demigods and then take birth among them to enjoy godly delights; but such men, after exhausting their pious credits, return to earth. Men, who worship ancestors, go to the planets of the ancestors, and those who worship ghosts become ghosts. But one who worships Krishna with exclusive devotion goes to Him forever.

Whatever Krishna’s devotee does, eats, offers, or gives away in charity, he does as an offering unto the Lord. Krishna reciprocates by carrying what His devotee lacks and preserving what he has. By taking shelter of Krishna, even lowborn people can attain the Supreme destination.

Chapter 10: the Opulence of the Absolute

Devotees know Krishna as the unborn, the beginning less, the Supreme Lord of all worlds, the creator of the patriarchs from whom all living being descend, the origin of everything.

Intelligence, knowledge, truthfulness, mental and sensory control, fearlessness, non-violence, austerity, birth, death, fear, distress, infamy–all qualities, good and bad, are created by Krishna. Devotional service helps one develop all good qualities.

The devotees who lovingly engage in devotional service have full faith in Krishna’s opulences, mystic power, and supremacy. The thoughts of such devotees dwell in Krishna. Their lives are devoted to His service, and they derive great bliss and satisfaction by enlightening one another and conversing about Him.

Devotees engaged in pure devotional service, even if lacking education or knowledge of the Vedic principles, are helped from within by Krishna, who personally destroys the darkness born out of ignorance.

Arjuna has realized Krishna’s position as the Supreme Personality of Godhead, the ultimate abode and the Absolute Truth, the purest, the transcendental and the original person, the unborn, the greatest, the origin, and the Lord of all. Now Arjuna wants to know more. Lord Krishna tells more, and then concludes: “All opulent, beautiful, and glorious creations spring from but a spark of My splendor.”

Chapter 11: The Universal Form

To protect innocent people from imposters, Arjuna asks Krishna to prove His divinity by exhibiting His universal form - a form that anyone who claims to be God should be prepared to show. Krishna gives Arjuna divine vision by which to see the brilliant, glaring, unlimited universal form, which reveals, in one place, everything that ever was or now is or will be.

Arjuna offers obeisances with folded hands and glorifies the Lord. Krishna then reveals that except for the five Pandavas, all the soldiers assembled on the battlefield will be killed. Therefore Krishna exhorts Arjuna to fight as His instrument and guarantees him victory and a flourishing kingdom.

Arjuna requests Krishna to withdraw His fearful form and show His original form. The Lord then exhibits His four-armed form and at last His original two-armed form. Upon seeing the Lord’s beautiful humanlike form, Arjuna becomes pacified. One who is engaged in pure devotional service can see such a form.

Chapter 12: Devotional Service

“Who is more perfect,” Arjuna asks, “the devotee worshiping and servicing the Lord’s personal form or the transcendentalist meditating on the impersonal Brahman?”

Krishna replies, “the devotee who fixes his mind on My personal form is most perfect.”

Because devotional service employs the mind and senses, it is the easy, natural way for an embodied soul to reach the supreme destination. The impersonal path is unnatural and fraught with difficulties. Krishna does not recommend it.

In the topmost stage of devotional service, one’s consciousness is totally fixed on Krishna. A step lower is the practice of regulative devotional service. Lower than that is karma-yoga, renouncing the fruits of action. Indirect processes for attaining the Supreme include meditation and cultivating knowledge.

A devotee who is pure, expert, tolerant, self-controlled, equipoised, non-envious, free from false ego, friendly to all living entities, and equal to friends and enemies is dear to the Lord.

Chapter 13: Nature, the Enjoyer and Consciousness

Arjuna wants to know about prakriti (nature), purusa (the enjoyer), ksetra (the field), ksetra-jna (the knower of the field), jnana (knowledge), and gnaya (the object of knowledge).

Krishna explains that the ksetra is the conditioned soul’s field of activity the body. Within it reside both the living entity and the Supreme Lord, who are called ksetra-jna, the knowers of the field. Jnana, knowledge, means understanding of the body and its knowers. Knowledge involves qualities such as humility, nonviolence, tolerance, cleanliness, self-control, absence of false ego, and even - mindedness amid pleasant and unpleasant events.

Jnaya, the object of knowledge, is the Super soul. Prakriti, nature, is the causes of all material causes and effects. The two purusas, or enjoyers, are the living entity and the Super soul. A person who can see that the individual soul and the Super soul remain unchanged throughout various types of material bodies they successfully inhabit and is said to possess the vision of eternity. By understanding the difference between the body and the knower of the body, and by understanding the process of liberation from material bondage, one reaches the supreme goal.

Chapter 14: The Three Modes of Material Nature

The total material substance is the source of the three modes of material nature: goodness, passion and ignorance. These modes compete in exerting their influence upon the conditioned soul. By observing the modes at work, we can understand that they are active, not we, and that we are separate. In this way, the influence of material nature gradually diminishes and we attain Krishna’s spiritual nature.

The mode of goodness illuminates. It frees one from all sinful reactions but conditions one to a sense of happiness and knowledge. One who dies in the mode of goodness attains the higher planets.

A person influenced by the mode of passion is plagued by unlimited desires for boundless material enjoyment, especially sex pleasure. To satisfy those desires, he is always forced to engage in hard work that binds him to sinful reactions, resulting in misery. A person in the mode of passion is never satisfied with the position he has already acquired. After death, he again takes birth on earth among persons engaged in fruitive activities.

The mode of ignorance means delusion. It fosters madness, indolence, laziness, and foolishness. If one dies in the mode of ignorance, he has to take birth in the animal kingdom or the hellish worlds.

A person who transcends the three modes is steady in his behavior, aloof from the temporary material body, and equally disposed towards friends and enemies. Such transcendental qualities can be achieved by full engagement in devotional service.

Chapter 15: The Yoga of the Supreme Person

The “tree” of this material world is but a reflection of the real “tree”, the spiritual world. Just as a tree’s reflection is situated on water, the material reflection of the spiritual world is situated on desire, and no one knows where it begins or ends. This reflected tree is nourished by the three modes of material nature. Its leaves are the Vedic hymns, and its twigs are the objects of the senses. One who wants to disentangle himself from this tree must cut it down with the weapon of detachment and seek shelter of the Supreme Lord.

Everyone in this world is fallible, but in the spiritual world everyone is infallible. And beyond all others is the Supreme Person, Krishna.

Everyone in this world is fallible, but in the spiritual world everyone is infallible. And beyond all others is the Supreme Person, Krishna.

Chapter 16: The Divine and Demoniac Natures

Two classes of created beings, the divine and the demoniac, are endowed with different qualities. Godly men like Arjuna possess the godly qualities: charity, self-control, gentleness, modesty, forgiveness, cleanliness, austerity, simplicity, non-violence, truthfulness, tranquility, fearlessness, freedom from anger, cultivation of spiritual knowledge, aversion to fault-finding, compassion for all living beings, freedom from covetousness, and steady determination.

Demoniac qualities such as pride, anger, envy, harshness, arrogance, ignorance, Impudence, uncleanliness, and improper behavior bind people in a network of illusion that makes them take birth again and again in demoniac species of life. Unable to approach Krishna, the demoniac gradually sink down to hell.

Two kinds of action - regulated and unregulated—yield different results. A person who discards scriptural injunctions attains neither perfection, nor happiness, nor the supreme destination. People regulated by scripture understand what duty is and what is not. They gradually attain the supreme destination by performing acts conducive to self–realization.

Chapter 17: The Divisions of Faith

Arjuna asks. “what mode of nature governs those who do not follow the principles of scripture but worship according to their own imagination?”

In reply, Krishna analyzes the different kinds of faith, food, charity, austerity, sacrifice, and penance that mark the different modes of material nature.

The three words "om tat" sat are symbolic representations of the Supreme Absolute Truth. Om indicates the Supreme, tat is used for getting free from material entanglement, and sat indicates that the Absolute Truth is the objective of devotional service. Any sacrifice, charity, or penance performed without faith in the Supreme is called asat, impermanent.

Chapter 18: Conclusion: The Perfection of Renunciation

Arjuna asks Krishna about the purpose of tyaga (renunciation) and sannyasa (the renounced order of life). Krishna explains these and the five causes of action, the three factors that motivate action, and the three constituents of action. He also describes action, understanding, determination, happiness, and work according to each of the three modes of material nature.

One attains perfection by doing one’s own work, not another’s, as prescribed duties are never affected by sinful reactions. Thus one should work as a matter of duty, without attachment or expectation of result. One should never give up one’s duty.

The highest platform of self-realization is pure devotional service to Krishna. Accordingly, Krishna advises Arjuna to always depend on Him, work under His protection, and be conscious of Him. If Arjuna refuses to fight for Krishna, he will still be dragged into warfare as it is his nature as a ksatriya to fight. Nonetheless, he is free to decide what he wants to do.

By Krishna’s grace, Arjuna’s illusion and doubt vanish, and he chooses to fight according to Krishna’s directions.

How material education can be taken and utilized without taking shelter ....

HG RadhaGopinath Prabhu: "Hare Krsna Maharaj. Maharaj, you talked about how material education or material knowledge can be taken and utilized without taking shelter and thanks to Prabhupada we have now faith in the Vedic scriptures but there are also some sub-religious principles, like Ayurveda, shastra for health, astrological jyotish shastra for future predictions, vaastu shastra for some situation at home, etc.

And because of having faith in the scriptures as this is also coming from the Vedic scriptures , there is a tendency to develop faith and it leaves strong scar on the heart of devotees and even to the extent of their faith in the Krsna consciousness being disturbed and we don't know as waves of time moves various different sub religious scriptures keep coming and going. Now how to make sure that while understanding that they are also Vedic scriptures, not be influenced and maintain fixed ... what should be the line of the demarcation so that we can always fix our consciousness at the lotus feet of the Lord?

HH Radhanath Swami Maharaj:

"trai-gunya-vishaya veda ,nistrai-gunyo bhavarjuna,

nirdvandvo nitya-sattva-stho, niryoga-kshema atmavan"

Krsna answers your question.. Its in Bhagavad Gita, the Vedic literatures mainly deal with the three modes of material nature. Give them up Arjuna! Be transcendental to all of them. Surrender to Me.
Sarva Dharman................ma sucah, The Vedas teach all different types of Dharma, Krsna says give them all up, abandon all varieties of dharma and just surrender to Me. We have just what Lord Caitanya said , dont look in the northern , southern or western direction , they are all places that Vedas teach us to go!  Karma Kandaa , Go there, Go there, Go there !! and the wasp will bite you , Haribol.. Ofcourse the Karma Kanda division does not talk about the wasps biting you, they will tell you about , you can have a nice beautiful wife or a handsome wealthy husband, you can have power and control over so many servants and when you die you can enter into the heavenly abode of Indra or may be Candra or may be even Surya but in the end whether you have a beautiful wife , handsome noble husband or whether you live in a beautiful state or Indra Loka up to Brahmaloka, the bees will sting you and you will suffer miserably. Haribol!

So that’s what happens when you follow that division of the Vedas. And the astanga portion of the Vedas , you will be haunted by ghost, and the Jnana Kanda division of the Vedas, you will be devoured by snakes. So Krsna is telling us very clearly in Gita, in Bhagvatam, Vedavyas wrote all these Vedic Literatures you are talking about and he was miserable . he was sitting at Bhadrika ashram at the banks of Sarasvati thinking "I failed, why why why am i felling so much anguish in my heart and the Narad Muni appeared and said because you have cheated all these people. You have given them so much cheating religion. Until you teach people real unalloyed devotion to the Lord then people will not find real satisfaction within their hearts.So we can utilize various systems of Vedic knowledge , but never depend on them. We can use them in Krsna's service, our dependency is on Krsna. We are depending on the mercy of Krsna , it is only the mercy of Krsna that can awaken your original consciousness. Your original consciousness will not be awakened even if you arrange your house perfectly according to Vastu Shastra. Your original consciousness cannot even be slightly stimulated by the topmost astrologer in all of the Bharat Varsha .

We can use these things but we are not depending on them. We are depending on Krsna, we are depending on mercy. I was explaining the other night that who is the real astrologer who actually knows what he or she is really talking about ? Would you like to know? I will share the information: A real astrologer who actually knows something about the truth, if a devotee goes to them, he will say , here is your horoscope. This happened to me! I was brought in 1971 , where a very very profoundly famous astrologer who is also a sadhu. he said to me , "If you like , I can tell you what your astrological predictions are, something of your past, what to be careful of but before i start , I have to be honest, nothing I say necessarily applies to you because you are a devotee. This is regular course of Karmic nature but when you are a devotee , you have surrendered to Krsna, you are ultimately under Krsna's control, His protection.Therefore devotees never ever underestimate or compromise the highest reality that our shelter is Krsna's mercy, not the karmic situations of the past.

Palmistry is a Vedic science, is it not ?

A palmist looked at my palm once and said "Actually , I can tell what your lines say but really if you surrender to Krsna they have no relevance because you are depending on Krsna's mercy.
Prabhupada said clap your hand in front of the deities (everyone claps), and all your lines will change. What's Prabhupada saying , he is saying your destiny is changing, these are just lines but your actual destiny is changing, your future , your prospects in life are changing, when you clap your hands in front of the deities, now no palmist is going to see that! They are going to see what you are seeing, look its like that (laughs).

So this is a great Danger , when neophyte devotees who are very unfortunate and you can quote me on that if you like, they hear from this various types of persons and they put more faith on what the astrologer or what the Vaastu Shastris or the doctor or the scientists they put more faith in these than they do in the Guru or the Sadhus and the scriptures.Their life is simply controlled by the Karma kanda mentality. Where does sarva-dharman parityajya, mam ekam saranam vraja has to do with that mentality ?Bhaktisiddhanta Sarasvati Thakur was the greatest astrologer and when he started preaching Krsna consciousness , he gave it up. Because he understood that the real gift to the world is not to teach them what their Karmic situation is, the real gift is to tell them how to get out of it by taking shelter of Krsna by loudly chanting His Holy names.

Astrology is a real science as if all of these other types of sciences in the Vedas and therefore we respect them but we don't put our faith in them. We don't depend on them or their teachers, we get indications, signals from them and that can be used in Krsna's service but if those indications and signals divert your faith away from Krsna to all of these things, Rupa Goswami says accept what is favourable for your pure devotional service and reject what is unfavourable , that applies to everything. so if we can use these things in Krsna's service so we should them in Krsna's service, they give us certain background information that may be useful but we are not depending on them. we are crying out for mercy. If you are chanting the Holy name thinking that this astrological constellation influence will have a better effect of me, then you have missed the point.
We are chanting the Holy name , "Krsna get me out of this, take me out of all these astrological configurations"

"Chant Hare Krishna and be happy"हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे || हरे राम हरे राम राम राम हरे हरे||

Seeing good in everyone

Many times when we are placed in trying situations, we lose our patience and try to always retaliate the people who trouble us. Even if that person is elder or younger to us, anger blinds us. And all we want is to shout back and prove that we are right and that they are wrong. In that process we become despondent and then hamper our progress in spiritual advancement.

In his purport to verse 13.8 through 12 of Bhagavad Gita, Srila Prabhupada very nicely explains what tolerance is and the importance of practising it in our lives. "Even a boy like Prahlada, who, only five years old, was engaged in the cultivation of spiritual knowledge, was endangered when his father became antagonistic to his devotion. The father tried to kill him in so many ways, but Prahlada tolerated him. So there may be many impediments to making advancement in spiritual knowledge, but we should be tolerant and continue our progress with determination."

Whatever troubles we face in life are nothing when compared to the troubles which Pandavas underwent in their life. That is why Bhishmadev says in Srimad Bhagavatam verse 1.19.12

aho kashtam aho 'nyaayyam / yad yuyam dharma nandanah

jivitum naarhata klishtam / vipra dharmaacyutaashrayaah

Bhishmadeva said: "Oh, what terrible sufferings and what terrible injustices you good souls suffer for being the sons of religion personified. You did not deserve to remain alive under those tribulations, yet you were protected by the brahmanas, God and religion."

Srila Prabhupada very nicely mentions the secret of success of Pandavas lives -"As long as a person is fully in cooperation with the wishes of the Lord, guided by the bona fide brahmanas and Vaishnavas and strictly following religious principles, one has no cause for despondency, however trying the circumstances of life." 

When Draupadi was insulted in the assembly of Kauravas, Bhima became very furious. Thinking that Yudhishtira is the cause of all the problems, he shouted in anger that he wanted to burn the hands of Yudhishtira, for having lost Draupadi in the game of dice. But Arjuna told him, "Bhima, you have never uttered words like this. Your morality has been destroyed by these cruel foes. But please do not fulfill the wishes of the enemy. Practise thou the highest morality. Yudhishtir Maharaj being a kshatriya cannot refuse to play dice when he had been invited for the same." Bhima could then understand that Yudhishtir Maharaj was not at fault, but still was unable to bear the insulting words of Kauravas and Karna. At that time Arjuna pacified him by saying, "Superior person do not meditate at length the harsh words uttered by inferior men. Persons that have earned respect for themselves, even if they are able to retaliate, remember not the acts of hostility done by their enemies, but, on the other hand, treasure up only their good deeds." When Pandavas lost their father Pandu when they were young, Dhrtarashtra had given them shelter. So even though Kauravas annd Dhrtarashtra are behaving in a very harsh manner Arjuna advised Bhima to think of the good deeds which they had done in the past.

It is very difficult for us to practice tolerance on our own in our lives. Our beloved Maharaj says, "If you see always good in everyone, then you become good. But if we lose our tolerance and see only bad things, then in due course we are sure to become bad. So for our own well being we should tolerate, forgive and forget the fact that we have forgiven others". Also by always remembering how these great devotees have faced insults even in trying situations, then by mercy of Guru and Krishna we will also get an iota of that quality and practise the same in our lives.