Title – The Unmatched Love of the Vrajavasis transcription
Date of uploading on YouTube – 11 June 2026
Speaker – HH Lokanatha Swami Gurumaharaj

We’ll continue where we left off yesterday. So yesterday Narada muni traveling all over. He has reached where is Narada muni now? Where? was in Dwaraka and uh what time of the day did he arrive there? Morning hours and uh there was no need to guide him to get to the palace of Sri Krishna because he had been there many times.

And how did he look like? Looked like a ghostly haunted mad man. And where is Krishna? He’s in the palace in his chambers still in the bed. He has not done early to bed and early to rise makes person healthy, wealthy, wise.

He’s just lying on and uh Udhava has he normally would sit next to him next to  his bed but that day he wanted to leave Krishna alone. Krishna was not in not in good mood. He was in some kind of distress.

So Uadhva was sitting at the entrance of the palace and he wasn’t alone. There were several other members including Balaram and Rohini and Rukmani and Satyabhama and Kamsa’s mother. Remember her. And there he comes. They all noticed. And then they got up, received him. wiped his face, calmed him down, made him to take seat and as they inquired  something.

So as so then he started speaking and as he begins giving explanation of the state of his mind’s affairs and why he had been acting like a mad man. So as he started to speak again the emotions ecstasies are roused and uh his eyes are again full of tears and he begins glorifying Udhav and he said I would like to could you please bring me to Udhav help where is Udhav is he here could I see him.

He wasn’t very far he was right in front but he could not recognize because his eyes were also full of tears and not able to see and things are not normal then he also was thinking oh maybe uh I don’t deserve meeting with such a exalted most favored devotee of Krishna so could I at least have a little dust   if not meeting face to face at least at least get me dust of his feet and that it will atleast pacify me and  I will attain Shanti

And then he talks on of his realizations of Uddhav. He says this world has never ever seen devotee like  Uddhav. Nobody in the distant past and at the present moment means those who are in Dwarka . No one has received  the benediction as much as or favors as much as Udhav has received.  amongst the bhagawatas. Mahabhagatas is mahatam is the topmost. He is mahavibhuti. Bibbuti the full of opulences great soul and he says uh this is not just what I say or I have heard but the Lord himself has talked in these terms about.

Lord had or has Tanaya sons like Brahma and others and he has brothers like Shankarashan  Balram and others.  he has friends like Shiva and others and he has bharya wife like Rama Lakshmi but Lord has said that he thishav is priyatamaha Ah because other devotees are pri dear to me but  Uddhav is priyatam and that’s the title of this chapter also this is the sixth chapter of the first part of bhagat amrit called priyatam.

Lord even once said and not even more he is more dear to me than myself and he has said that. So in the commentary on this verse who is commenting who wrote the commentary on Brahad Bhagwat Amrid Sanatan Gowami himself auto commentary. So he is commenting and he quotes from 11 canto wherein Lord said my dear Udhaav  neither Lord Brahma Lord Shiva Lord Shankarshan the  goddess of fortune nor indeed my own self is as dear to me as you.

So that’s supporting statement of what Naradamuni said. This is what supports Lord’s own statement. So Lord’s this vachan this statement and vachanani many other statements from the past from the scriptures reveals the great good fortune of Udhav how is a most favored most dear devotee.

And these days The descendants of Yadu dynasty they also sing glories of exalted position of Uadhav they know they know Uadhav how much dear he is to the lord. This is Naradamuni talking to all those who are assembled there. And in that assembly, of course, Udhav is sitting right there in the midst of those dwarkavasis.So when I heard about Udhav, his glories there in Hastinaur, Pandavas said so much about Udhav.  I was open-minded and my so all that they said entered my the karnadvar the entrances of the ears and that reached my heart and all that reached my heart kind of attacked my heart invaded my heart pervaded my heart, took over my heart.

And that plundered my being sober, being steady, being fixed and all that. There was no more. After I heard, I became agitated. I became ecstatic and excited. And as a result, I have ended up here in Dwaraka.

Again, in the commentary, Sanatan Gowami is quoting another verse. This is again in 11 canto 11.11.49.

before Lord you know they say you heard what is the name which is that is in the 11th canto is a Bhagat Gita that song of God has name of Krishna Bhagat Gita that’s Krishna’s name the other Gita the speaker is is Krishna same speaker but that Gita gets the title the name what that becomes Buddha Gita this is Bhagat Gita as Uadhav gita.

So there Lord like in Bhagat Gita in the middle I think it’s third or fourth chapter Krishna said you are very dear you remember I’m going to speak very confidential things to you Arjun and why to you because you are my saka bhaktah and sakah you are my devotee and friend very dear that’s why I’m going to reveal the confidential truth unto you.

So Krishna said that Arjun in Bhagvat Gita but Uddhav Gita he said that similar thing to Udhav and oh beloved Yadhu beloved of Yadu dynasty because you are my servant one  you are my well-wisher two and my friend I shall now speak to you the most confidential knowledge. Please hear as I explain these great mysteries to you.

So this is yet another statement in the words of Lord Sri Krishna himself where he glorifies Uadhav and expresses his affection, love, confidence, friendship he has with Uadhav

So when uh would have heard all this from Narada muni, he couldn’t understand it. Like the previous persons yesterday we we mentioned how he went to he went all over starting with Priyag then South India then to Amaravati. Where is Amaravati? Capital of Indra is called Amaravati.

Then he goes to Satya. That’s brahaloko goes to kalash goes to vaikunth from there he goes to sultal planet from there he goes to where hanuman resides like that so as he was meeting those devotees and glorifying them each one of them said no no no no not me nar [music] is someone you have more dear than myself so please go to them [clears throat] meet them.

The same thing happened here. Uadhav also doesn’t admit no no there is someone more dear in my opinion my understanding there is yet another one not just one but many many of those very favorite most favorite devotees and thinking like this was thinking like this he gets up he goes forward he grabs the feet lotus feet of naradmuni.

He takes all the dust kind of embraces feet of of Naradamuni while he is remembering those prashad bhagan those who received prashad the benediction more special benediction and as he’s thinking of those devotees of course he’s thinking We have devotees in Vrindavan brajabasis he’s thinking of there are different kinds from brajabasis devotees in sakhaya rasa some vatsalya in some full maduraya.

He has all the he’s feeling fallen or I am fallen compared to them I’m I’m at lower low class heina Dina and thinking like this he’s remembering those devotees he begins now shedding tears and…emotion mentioned here.

Out of transcendental or sattvic jealousy is jealous but this is not mundane or envy, jealousy governed or caused by passion or ignorance or in goodness could also  be there but this is satvik sattvik bhav has aroused and is feeling jealous.

Go there is so much here I’m just throwing few drops just sprinkling after arti they throw a few few drops there’s a ocean here there’s a sindu here I’m just sharing some bindus bindus from their shindu there ocean but this is just few drops I’m missing so much I’m skipping so much and not that I’m grasping or understanding so much also. So just touching just floating at the surface trying to dive but we could only dive deeper as per our capability as different birds could fly at different levels only sparrow has its level and the guru has its another and like that.

So Sanatan Gowami says the bhav of jealousy. He explains that intolerance of others good fortune. I read somewhere else others progress elevation you cannot tolerate I can’t stand it you can’t stand it that’s called jealousy rather in this jealousy. Listen to this.

He entered is the difference between the worldly jealousy being jealous and the jealous nature of the transcendentalists. In the jealousy he entered even deeper into the trance of his attraction to Krishna. Just as devotees in the conjugal mood become even more blissfully attached to Krishna when jealous of his other lovers.

Okay, even if you don’t get all that in first reading, you’ll have to go back. Homework for you to understand, realize or accept this as a truth. And then realization is yet another. Accept this as a truth. This is this is a gyan. And then from gyan we have to transform that into the vigyan realization, practical application or assimilation. So we do not only want to store this as information or just a knowledge gathering.

The goal is to assimilate transformation. Not just information, lot of information, information technology these days. But where is a transformation? We would like to see transformation of our hearts, our consciousness which Prabhupada used to  call as a revolution in consciousness.

And now he Udhav is speaking, addressing Narada Maharaj.

He addressed Naradamuni in four addresses, four ways. There must be reason why he is saying each one of this.

Sarvagya means you know everything. You know everything. But what you just said is not right. But you know what is right. But why are you talking like this? That I am most favored? No, this is not right. You are Sarvagya. I know you know. I know you know. You must know who is most favored.

Your statements are stressed at the topmost. You are Mahamuni, again stressed. Mahamuni, amongst you are not only, but you are Mahamuni. Maharati Prabhu, you are my master and you have said, you have written, written so much and you have spoken so much about this path of Bhagwat Bhakti.

Bhakti Sutras, huh, Narada Bhakti Sutra. Sutra is famous. You were there  Narada kund not far from Govardhan Hill. You know you are also aspiring to join the rasa dance considering that to be the topmost. Was Chaitanya Mahaprabhu and He appeared to deliver that.

All you just said about me and more is just evident, is self-evident to me. I knew it was true before you said it and so did others.

The commentary Sanatan Gowami writes, “O knower of everything,” because Narada Muni was addressed as Sarvagya, meaning “O knower of everything.” This quote unquote hints that Narada is aware of who indeed are Krishna’s most favored devotees led by the divine Shrimati  Radharani.

And then he’s going to share his firsthand experience.

He said, “Very recently I went to Vrindavan. I was in Vraja.” Well, while on the way to Vrindavan, I was also thinking, I was kind of proud of my very special position. How Lord loves me the most, and most every devotee, and I was thinking like this and my pride had reached the sky, sky was the limit, like a mountain Meru. That was the height of my thinking, “Oh, me, must be special one, chosen one.”

But then he says, “As I reached Vrindavan and what I experienced there, immediately my mountain Meru-like pride crumbled and crushed, became a pile of dust.”

If you take Ayurveda medicine this is churna, right? Powder, churna. Oh, my pride became churna like that, crushed before he visited Vraja. Same thing.

So then he said, “Oh, that was amazing sweetness that I experienced or I understood.”

What was maya gata madhuri?

Maya by me gata. I realized. What did I realize? Madhuri, the sweetness.

I experienced sweetness of what?

And he mentions three items here:

The amazing sweetness of Krishna’s mercy—that’s one thing.

Amazing sweetness of love for Him, love for Krishna—that is also this amazing sweetness.

Amazing sweetness of love for Krishna, mercy of Krishna, receiving and then reciprocating, loving Krishna.

There’s this amazing sweetness.

And third thing—amazing sweetness of those who possess that love, meaning devotees, devotees of Vrindavan.

Amazing sweetness of those who possess that love.

So as Uddhava was talking like this, he doesn’t want to talk more about these matters of what he experienced. He just said quickly in a condensed form,

And then says, “You know, I offer my obeisances unto you again and again, O Narada. Let us not pursue this path. Let us not talk more about these matters. Let us give viram. Let us stop talking about this, about topics, about the rasa, this topic about Vraja, and Venu, and Dhenu, and Renu.”

Renu—the dust of Vrindavan.

Venu—the flute of Sri Krishna.

And all these talks full of rasa. O rasika, let’s put a full stop to these talks.

The reason being, he is thinking that if we continue talking, certainly talks about the gopis and Radharani and their loving dealings with Krishna and Krishna’s special favors for the gopis and especially Radharani.

If these subject matters are spoken in the assembly here, who is sitting? The queens of Krishna from Dwaraka are here. How would they feel if they hear that their husband has yet another lovers and He loves them more than us?

Now, this won’t be appropriate.

That’s one concern.

The other concern is one of the persons in the audience. He’s not sitting right there, but not far on the bed. He’s lying, but he’s not sleeping. He’s up. He’s hearing.

And if he hears about the residents of Vrindavan and hearing about the gopis and Radha, oh, he’s going to go deeper into that distressed state of his mind. It’s going to be further agitation. So better not talk more of these matters.

Therefore, anyone familiar with Bhagavat Amrit knows, this is again Sanatan Goswami’s commentary, knows very well that Uddhava said what he said and did in Vraja and what confidential ambition he revealed there.

It is no secret that Uddhava discovered in Sri Vraja Dham that the gopis, headed by Sri Radhika, are the most intimately favored by Sri Krishna, more than himself.

But in the present company, Uddhava wanted to avoid pursuing this topic.

Parikshit said to… because everything is Parikshit. [music]
Even what Narada Muni said and then Uddhava said and this person said and all this is spoken by Parikshit Maharaj unto Uttara.
And where is this happening, this dialogue?
On the bank of which river?Ganga.
Where? Which Ganga? Which part of Ganga’s bank?
Shuktal.
Hastinapur, just outside Hastinapur.

Performance of Austerities would result in purification

14-06-2018

New Vraj Dhama Hungary [1:17:09]

We'll read the, there are several verses. There are five verses and we'll just read one that is on the board and I think that is the relevant verse because we are talking today of tapah, which is part of this verse, mentioned in this verse. Tapah, is that the topic today. Thought for today. So, today is the austerity day.

So, please repeat. This is canto 7, chapter 11, text number 8th.

satyam daya tapah saucam
titikseksa samo damah
ahimsa brahmacaryam ca
tyagah svadhyaya arjavam

So, I don't know but maybe I've read this purport before. Yes? Ok. Today, we'll not read the purport. We'll just turn to our theme or topic for the day which is tapah, mentioned here.
 
satyam daya tapah saucam 

That is a kind of one set of the qualities. One set or one group qualities of which tapah, austerities, is one for us to focus upon. The chapter is
entitled to "Perfect Society for Social Classes" and that is one of the missions of New Vraja Dhama; to practice and establish social orders or varnasram dharma.

So the discussion here is very much relevant to our community, here, in New Vraja Dham. The qualities, qualifications, characteristics,
mentioned here, you could call them as jnana, then we become knowledgeable and in the beginning we need jnana-knowledge. 

jnanam vijnanam astikyam brahma-karma svabhava-jam [BG 18.42]

After jnana comes the vijnana or practical applications of knowledge. May be, in classroom we acquire jnana, knowledge then we go out there and pratice what we had preached or what we have heard, learned. 

Dharma mulam

Speaker of these qualities is Narada Muni Himself and we say Narada Muni Himself. That means he is somebody, he must be important. Himself is talking. Narada Muni is talking, you shut up now, you don't talk, let Narada Muni speak. He is very honest. So, he is letting us know that the qualities which he is going to talk about, he had heard about these qualities from, 

narayana-mukhac chrutam [SB 7.11.5]

This is verse number five. So, three verses earlier, Narada Muni said narayana-mukhac chrutam. From mouth, mukham, of Narayana. I've
heard these qualities from Narayana Himself. So what Narada Muni had heard from Narayana he is taking or sharing with Yudhisthira Maharaja.
So, this way, the authority is established. These qualities, characteristics, principles, are all spoken by Lord Himself. Narada Muni
just heard from Narayana and then he repeats or shares his realizations of qualities which he had heard. 

dharmam tu saksad bhagavat pranitam

The principles of dharma, they come from Lord bhagavat pranitam. 

vaksye sanatanam dharmam
narayana-mukhac chrutam

Narada Muni is calling this as santana dharmam. aham vaksye now I going to speak which I heard from Narayana, I'm going to speak that and that speech is sanatana dharma. It's coming from the Lord. What is dharma? Srila Prabhupada defines that as “The laws of the Lord.” Laws of the Lord is dharma- Bhagavat pranitam, laws given by the Lord. So, some set of laws, qualifications are explained here and this constitutes dharma. Narada Muni said sanatana dharma but we could also called varnasram dharma because it's talking about four social classes. Or, we could also call this as bhagavat dharma.

Radha Shyamsundar ki………..jai

 Dharma, based on the principles of Srimad Bhagavatam, that is bhagavat dharma. So, there are different names: Bhagavat dharma, Sanatana Dhama, Varnarsram dharma but not Hindu dharma. That is something else. 

lokanam dharma setave

And I'm going to speak these qualities which I have heard from the Lord. Lord is described here as dharma setave, the protector of dharma.
 
natva bhagavate ajaya, 

So many ways Narada Muni, just few words, he is glorifying that Lord also. natva, I'm going to offer my obeisance, first of all, unto that Lord.
I'm grateful to the Lord.

aise sri bhagavan ko mere baram bara pranam hein

To such Lord, I offer my obeisances, again and again. natva, after offering obeisance’s unto bhagavate, unto Bhagavan, Supreme Personality of Godhead. Ajaya, one who never really takes birth, He is unborn. So, this is some background or setting the scene before the principles have been stated. And he also says,

lokanam svastaye adhyaste
tapo badarikasrame [SB 7.11.6]

And I heard this from Lord Narayana in Bhadrikasram and I heard about all these qualities and qualifications from the Lord while Lord Himself
was engaged in tapasya. And today's theme is tapah, tapasya, austerities. Lord was practicing all that qualities also. Especially, while
Lord was focusing on these qualities of tapah, He spoke to me. I heard these preaching from Narayana while He was practicing these preaching. We say, walk the talk. While Lord was walking the talk. So, as He was practicing austerities, then Lord spoke about austerities, preached about austerities. 

So, there is another incident. That is not mentioned here. One time, while Narada Muni was visiting Vaikuntha, visiting Laxmi Narayana, "Narayana, Narayana, Narayana!" You know, Narada Muni is a devotee of Narayana, also. He is a giver of Narayana. Hence, he is called Na-ra-da. Da means one who gives. The giver is called da, data. What does he gives? He gives Narayana. Hence, his name is Narada. So, what he had heard from Narayana, His principles or how is he giving Narayana to others, he shares the talk and thoughts of Narayana with the world.

As Narada Muni is speaking here, in this part of Bhagavatam right here, he is giving Narayana to us, to the whole world. 

So, one time, Narada Muni was visiting Vaikuntha. Narada Muni has a very special appeal to the Lord. My dear Lord, I visit you and I go all over giving you to others, sharing you and your pastimes and this, that to others but you know, whenever I visit you, I just see you relaxed and enjoying. You are lying down on a couch of Anantasesa, that is a nice soft bed and Laxmi is massaging your feet and someone is fanning and
someone is offering Narayana have this patram pushpam phalam toyam. So, you are just having a good time. This is life of enjoyment, you are just enjoying. Now, what could the grihasta around the world learn from your example? They would also like following your footsteps and have a good time. It may be good for you but it's not good for them.

yad yad acarati sresthas [BG 3.21]

Whatever great men do common men follow in their footsteps. So, could you do something by following that, people all around the world could be
benefited by that example. Then, Narayana took that appeal very seriously. Narayana had istagosthi with His good wife and proposed to her that I'm going and the Lord went. He went to Bhadrikasram on the top of the Himalayan mountains. He was also accompanied by Nara and Narayana.

Lord expanded Himself as His part and that was a Nara. So, Nara and Narayana, They performed austerities in Bhadrik ashram which is in Himalayas kind of austerities Lord performed, Nara Narayana performed. Lord became tapasvee. Tapa, tapasya. Tapa, tapasya, same thing. And one who observes, practices tapa or tapasya is called tapasvee. So, Lord Himself became tapasvee, practitioner of tapasya.

And the kind of tapasya that Lord performed,

na bhuto na bhavishyati 

No one had performed this kind of tapasya, very austere life. No one had practice it before and no one could ever practice like that in future,
best. So, Narad Muni said that from such Narayana, tapasvi Narayana, while He was performing tapasya, He spoke to me about tapasya and qualities also. 

So, it's a big topic. Tapasya is a foundational principle, kind of stands out of the thirty characteristics or qualities mentioned. The first four, as they are listed, they are the major principle qualities. 

You know, we all follow regulative principles, right? We do. So, satyam, we practice this principle, no gambling or no mental speculation. By
practicing this principle, no gambling principle, the satya or the truthfulness is established.

dharma-samsthapanarthaya
sambhavami yuge yuge

I appear. Why do I appear? One of the purpose Lord states is, I appear to reestablish the principle of religion. Here you go as the principle
called satya, the truthfulness is a principle of dharma. So, by practicing truthfulness, we are establishing dharma. Next, daya. What is daya? Being very kind. 

daya dharma kamula hai

Daya is one of the foundational principle of dharma -no killing. By practicing this principle, we are practicing the positive aspect of it.  And
when we practice one of those four regulative principle called no intoxication, we are establishing this principle of austerity or dharmik
principle or principle of dharma called austerity.  And fourth one listed here is means purity, pure. And by practicing the fourth principle,
remaining one, no illicit sex or sex outside marriage, we are establishing the fourth principle, positive principle of religion and that is pavitrata or saucam. 

So, just a quick connection with the four regulative principle which we follow. When we follow those four regulative principles, regulative or
prohibitive, don't do this, don’t do this. If you do not do this then this will happen. If you do not eat meat, fish, eggs, you will establish this mercy principle, kindness principle. If you do not take intoxicants, then, you are establishing this tapah principle. And when you do not indulge in illicit sex, then you are practicing this saucam principle. And when you don't indulge in gambling, then the truthfulness is established. So, the no intoxication and tapasya there is some connection which we've just talked about. But tapasya is quite a broad principle, quite pervading, all pervading, being austere. 

nayam deho deha bhajam nr-loke 
kastan kaman arhate vid bhujam ye 
tapo divyam putraka yena sattvam 
suddhyed yasmad brahma – saukyam tv anantam  [SB 5.5.1]

So, here, we are hearing from Narada Muni who had heard from Narayana about these different qualities while Rishabha Dev, who is an another Lord, was addressing, talking to his sons, hundred sons, headed by Bharat Maharaja, King Bharat. He is giving advice to his sons. Putraka, my dear sons, 

nayam deho deha bhajam nr-loke 

In this human form of life, one should not work very hard, etc, to acquire some calm, some gratification.

vid bhujam ye 

Even the pigs, vid bhujam, the stool eaters, they are also may be working very hard to finally find stool and they enjoy their stool. So, when pig are enjoying stool, whatever experience he's now having now, gobbling up that stool, hot stool, fresh stool, it is same as human beings eating this or that, gobbling up hot dogs. You have hot dogs here? In America, they have hotdogs or burgers.  Experience is similar. Calm, enjoyment, pleasure quality is the same. So, don't work hard to accumulate, to exploit or to enjoy the objects of senses. That activity is no better than activity of a hog or a dog or camel or asses. Human form of life is not meant for this kind of business or activity. 

Hence is the advice of Rishabha Dev, who is the Lord, to his hundred sons. But you know, in that lila he has only hundred sons. Whose sons are we? We are also Rishabh Dev's sons, He is the Lord. So, His advice is not limited to His hundred sons who were assembled there but this advice is to every human being. His advice is practice tapasya. 

tapo divyam putraka ena satvam

Practice austerities, children, son and daughters, practice austerities. If you practice austerities, what will that do to you? Yashma suddhyed.
You will be purified. Performance of austerity will result in purification, self purification, mind purification, thought purification, consciousness purification. And then,

brahma saukyam twam anantam

Then real enjoyment, real happiness you will have then. How much? Anantam, unlimited happiness is awaiting you. So, tapasya is the changes around, changes completely. Then, after performance of austerities purity is attained. And that brahma saukyam, you will attain bramha sukha or param bramha sukha, happiness. So, that sukha, or that happiness is now at the level of the soul. Other or uglier happiness of life of no control, uncontrolled life, no mind control, no sense controlled. One is enjoying, he is enjoying his senses, his mind, his body. So, at one level this happens, his  body is enjoying which again will end up in suffering. This is an another angle to consider. Every action has an equal and opposite reaction. In the beginning comes enjoyment followed by suffering. We are trying to unite or go for sense and sense object.

ehi samsparsha ja bhoga 
dukha yo na ya evate

Krsna said. ehi samsparsha ja bhoga, when senses come in contact with sense objects, there is some enjoyment. But the very exact sense enjoyment then would become cause of your suffering.  dukha yona ya evate, yoni means source. Something that gives you mundane materialistic sense gratificatory happiness. This is, now, Krsna speaking. It was Narayana speaking, Rishabha Dev speaking, Krsna speaking. The same principle of self regulative. So, what gives you happiness for sense gratification, that will become the source or cause of your suffering. What we say or Krsna also says, from bhoga comes roga. You know bhoga? Did you make the offering or bhoga? Krsna is a bhogi, original bhogi.

bhoktarama yagya tapasa

I'm the enjoyer, Krsna says. Instead of offering to Him we try to offer it to ourself and we end up becoming bhogis, taking the place of the Lord, leaving him aside; I'm going to enjoy. From this bhoga comes the roga. Roga means disease. Bhoga, roga, there us a connection. From roga
comes suffering and rogas are the physical sickness and mental sickness also, mental illness. Roga also means vyadhi, disease.
 
The Vedic literatures is also mentioned of adhi. Adhi and vyadhi, these both are mind of sicknesses. Vyadhi, sickness of the body, the gross body. But when mind gets sick, depressed and what not happens to the mind. This also known as a sick mind. Body is sick, mind is sick. So, for this worldly bhogas, life of no austerities one is attacked by these vyadhis and adhis, physical sickness and mental sickness or illness. In the most sick nation in the world there was survey around the world to check the health status which country fits where, ranking. The result of this survey was or they declared America number one sick nation in the world, sick people. Physically and mentally they are fit for mental hospital. So, when I heard this, the survey report, result, that did not surprise me. Atleast, did not surprise me because I made this connection, from bhoga comes roga. From enjoyment comes suffering and the most enjoying or trying to enjoy the land of opportunity, America. 

So, more bhoga, more roga. Be prepared. So, if you do not want to suffer, do not enjoy. If you want to enjoy, be prepared to suffer. You have no choice. You want to enjoy, you must suffer. So, here is a program or principle of austerity meant to help us to transcend this worldly happiness and suffering, both. Going beyond wordly happiness and suffering. We interviewed someone on padayatra in India. It was not our ISKCON padayatra. They were going on a pilgrimage to Pandharpur. So, a devotee was interviewing him, one gentleman.

How are the facilities during this pilgrimage or padayatra to the holy place? They were going to a holy place. He said hardly, barely any facility here. But I'm happy, I'm enjoying. He said, back there in Puna, his home town, lots of facilities there. I was in comfort zone there but I was suffering there. A lot's of facilities but I was not happy there. Here, I'm on my way to a holy place on pilgrimage in association if holy men and there are hardly any facility but I'm the happiest person. So, the way to be really happy, the key factor is austerity factor. Keep it simple.

Again, I was in America some time ago, and some people are coming to senses and there is a group, their trend of practice is simple living and
they said to me, I had some encounter with them, they said, "Swami ji, Swami ji, we follow a program or a principle called KISS". Another kiss. I said, "No, no. I'm sannyasi, I do not know kiss. Don't tell me about a kiss!" K I S S is a kiss. But then they said, "no, no, not that kiss." I said, "what is it, then?" Then he said, "Keep It Simple, Stupid," you stupid. That is K I S S." That last S is stupid. So, this is a wise thing to do. Wise men have come to this conclusion. Do not complicate your life. Do not work hard, trying to accumulate more wealth and more facility, more this more that. Keep it simple. Be happy with the basic necessities.  When Krsna has spoken in Bhagavad-Gita about this topic, tapah. Tapasya is at three different levels. The Division of Faith, chapter seventeenth, is body, mind, speech. Krsna has specified that the austerities at the level of the body.

Tapasya at the level of the body. Some of the qualities that Narada Muni is going to be talking about, the thirty qualities, some of them are
to be practiced  at the the physical level. Even saucam, keeping body clean and all that, this is tapasya.  Make sure you are just speaking the
truth, not just atyahar, prajalpa. Prajalpa means most people talk talk talk talk. First they talk and then think. Did i say the right thing? Or they may never think that’s why the popular statement is just to wait. If you feel good just do it. Do not even think. So, person who are austere are encouraged to think or refined his thoughts, undergoing samskaras.

janmana jayate sudrah sa?skarad bhaved dvija?

By birth you are a sudra, or by birth you are just animal. Then, samskara bhaved dvijah. By undergoing samskaras, there are sixteen of them, right? Which is in varnasram system, society and family, grihastha and others also, they follow this. Garbhadhan samskaras, namakarana samskara, chuda the hair cutting ceremony samskaras, vidya arambha, beginning the studies, sashtra samskaras, vivah samskara, undergoing marriages. Entering grihastha asram, that is a samskara. And like that, until the antim samskaras. Antya means last ritual or rites, funeral ceremony. Ceremony, a samskara.
 
samskara bhaved dvijah 

One becomes second born, or he takes real birth. So, there are samskaras or tapah, austerities at the level of body, level of speech and level of mind. 

tapah manasam ucyate

Manasa means mind. Making mind austere mind. And what is the function of mind? Thinking, feeling, willing. So, while undergoing austerities of mind, one refines, controls and purifies his thoughts. When one thinks then feelings come. I feel. I hear, then I think and then there is a corresponding feeling and feeling, then, transforms in will. And when there is a will, there is a way. You will find the way and you are ready for action. So, in this mind, this thinking, let me think, let me think. Can you do this? Let me think. So as one thinks, feeling for or against it under the will, maybe for or against to do this, not to do this or strong will or some kind of will and action.

So, before action, the mind performs tapasya, austere mind, austerities of mind. 

Hare Krsna Hare Krsna Krsna Krsna Hare  Hare Hare Rama Hare Rama Rama Rama Hare Hare 

We are working on the mind and mantra means the group of words, names. When they are repeated and are contemplated upon then that does one thro. Thro means liberation or freedom. Mind is made pure and free from conditioning and impurities. So that's austerity for the mind. Chanting of the holy name. We are saying and we are hearing, and very much thinking, feeling, willing is all by this maha mantra. So, this is austerity, austerity of the mind. 

Bharat varsha is Bharat Maharaja. Rishabha Dev spoke to his sons, headed by Bharat Maharaja. One time, this whole planet was known as Bharat varsha. What is Bharat varsha known for? There's one term that they used to describe Bharat varsha, as tapo bhumi. Tapah bhumi. Bhumi or a place, a land or a valley where tapasya is performed. All residents of that land are tapasvi, austere. Austere citizens. Bharat was and is still known as tapo bhumi. The western world, the modern world is known as bhoga bhumi where they do not go for tyaga. The western world or modern world they are not ready for tusga or renouncing or renunciation which is related to the austerity principle. 

Okay, there was an another survey and they concluded, again, the amount of gratification that goes on world wide, and for gratification sense gratification,  mind gratification, mind entertainment and this and that you need objects or material opulence to exploit the world or material nature. So, the result of that survey was that of what world than the western world is aspiring for the amount they want to grab and possess and exploit, the amount of that. Because, you know, humans on this planet are still not satisfied. Their wishes are not fulfilled fully.

They are still wanting more and more, more of this, more of that. So, the survey said, going by the European standards just to meet the demands
of European minds and senses, it would take three earths.