Home Program, New Jersey — Transcript

Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, 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Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, 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Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna

president of juu in Bombay. He's also the stalwart who came from America to India and brought the tradition of book distribution especially traveling parties on buses which is now one of the sustaining features of the Indian yatra.

But if you consider that the Shrimat Bhagwatam is the form of Krishna as is mentioned in the pataru panishad bimma pu is the form of distribution.

It's like a deity that I meditate on and I'm very um feel very fortunate to have had your friendship for so many years and we work together frequently or pretty much continuously because we have similar interests which is to expand book distribution. So

please uh give a very warm welcome to be Nick there. Vishnu Ga Pu and I used to every day right after Mongalarti go on the altar and stand together during the bathing as you just mentioned and we chant the brahma samita together

and it's uh one of the tenants of devotional service is to offer prayers and if you can continuously offer a prayer every day and meditate on it and bring it with you wherever you go and offer it to Krishna

in various circumstances. It becomes one of the foundational parts of your practice and probabendra because gajendra was king gender in his previous life and when he was captured by a crocodile he spontaneously began to pray to god and he wasn't even sure at that point

who god was but the prayers came out sim spontaneously and in is perport to this section of the 8th kanto obaka gender shria praad writes that all of his followers should also practice learning a stotum like the brahma samita or the n the shring

prayers so that in case you become an animal in your next life some twist of fate or maybe being cursed that you would Remember the prayers everything's cumulative in devotional service. So I first offer my respectful basises to his divine grace

to all the previous acharas and to the assembled devotees. And uh I'm going to read a verse from the Bhagavad Gita that I've been thinking about a lot the last few days.

And also if you happen to have a a fan of some kind that you could put in the room to circulate the air. Us San Francisco San Franciscans who just came from 52° weather. That's Fahrenheit. By the way,

would be relieved. Now, this verse you may have heard so many times that you might miss it, but I want to bring it up as it has great implications in the way that we live our lives. And this is in chapter

two and the verses 12. In this verse, Krishna says, Never was there a time when I did not exist nor you nor all these kings nor in the future shall any of us cease to be.

And prophet writes as follows in the vadas in the ka upanesad as well as in the upanishad it is said that the supreme personality of goddheaded is the maintainer of innumerable living entities in terms of their different situations

according to individual work and reaction of work. The supreme personality of guided is also by his plenary portions alive in the heart of every living entity.

Only sa saintly persons who can see within and without the same supreme lord can actually attain to perfect and eternal peace.

says, "The same vadic truth given to Arjuna is given to all persons in the world who pose themselves as very learned but factually have but a poor fund of knowledge. The Lord says clearly that he himself Arjunah and all the

kings who are assembled on the battlefield are eternally individual beings and the Lord is eternally the maintainer of the individual living entities both in their conditioned and in their liberated situations.

The supreme personality they've got it is the supreme individual person in Arjuna the Lord's eternal associate and all the kings assembled there are individual eternal persons it is not that they did not exist as individuals in the past and it is not

that they will not remain eternal persons their individuality existed in the past if it goes around so everyone can get a opportunity that'll be even better.

It is not that they did not exist as individuals in the past. Let's stay focused here though. And it is not that they will not remain eternal persons.

Their individuality existed in the past and their individuality will continue in the future without interruption.

Therefore, there is no cause for lamentation for anyone. The Maya theory that after liberation the individual soul separated by the covering of maya or illusion will merge into the impersonal Brahman and lose its individual existence is not supported

herein by Lord Krishna the supreme authority. Nor is the theory that we only think of individuality in the conditioned state supported herein.

Krishna clearly says herein that in the future also the individuality of the lord and others as it is confirmed in the upanishads will continue eternally.

This statement of Krishna is authoritative because Krishna cannot be subject to illusion. If individuality were not a fact then Krishna would not have stressed it so much even for the future. The Mayavati may argue that the individuality spoken of by Krishna is

not spiritual but material. Even accepting the argument that the individuality is material, then how can one distinguish Krishna's individuality?

Krishna affirms his individuality in the past and confirms his individuality in the future also. He has confirmed his individuality in many ways and in personal Brahman has been declared to be subordinate to him. Krishna has maintained spiritually spiritual

individuality all along. If he is accepted as an ordinary conditioned soul in individual consciousness then his Bhagavad Gita has no value as authoritative scripture. A common man with all the four defects of human frailty is unable to teach that which is

worth hearing. Everyone okay? Keep going. The Gita is above such literature. No mundane book compares with the Bhagavad Gita. When one accepts Krishna as an ordinary man, the Gita loses all importance. The Mayavati argues that the plurality mentioned in this verse is

conventional and that it refers to the body. But previous to this verse, such a bodily conception is already condemned.

After condemning the bodily conception of the living entities, how is it possible for Krishna to place a conventional proposition on the body again? Therefore, individuality is maintained on spiritual grounds.

and is thus confirmed by great acharas like Sri Rammanuja and others. It is clearly mentioned in many places in the Gita that this spiritual individuality is understood by those who are devotees of the Lord. Those who are envious of

Krishna as the Supreme Personality of God and have no bonafide access to the great literature.

The non-devotees approach to the teachings of the Gita is something like that of a bee licking on the bottle on a bottle of honey. One cannot have a taste of honey unless one opens the bottle.

Similarly, the mysticism of the Bhagavad Gita can be understood only by devotees and no one else can taste it as it is stated in the fourth chapter of the book. Nor can the Gita be touched by persons who envy the very existence of

the Lord. Therefore, the Mayavadi explanation of the Gita is a most misleading presentation of the whole truth. Lord Caitana has forbidden us to read commentations made by the Mayavadis and warns that one who takes to such an understanding of

the Mayavadi philosophy loses all power to understand the real mystery of the Gita. If individuality refers to the empirical universe, then there is no need of teaching by the Lord.

The plurality of the individual soul and the lord is an eternal fact and it is confirmed by the vadas as above mentioned. And now before I make any comments on this I just wanted to see if anybody has any questions.

Yes. Yeah, it's pretty close. You have a question? Yeah. Prophet writes commentary that the Mayad's commentary is that that verse is conventional.

Krishna uses that verse in a convent because of the specific material circumstances. It's not individually eternal. And then writes why would Krishna talk about it uh in a conventional contextual way if it's already stressed in the existence of the

spiritual of of those of the of the of the atma. But then the verses of the atma come later on right 213 to 220 after this particular verse rather than before it.

Well, if we go back, we have um yeah, that's true. But it's part and parcel of this whole section and he's already intimated that Arjuna has made a mistake.

that he's criticized his idea. It's it's tacit that and will be he will then explicate why he's smiling at him like are you crazy or what asking that question and sometimes in conversations for instance there's a verse from the

Bavatam that's quoted by Lord Jayan mahu which is sonat and gow swami in which it's mentioned that when one becomes liberated this is just form of grammar but when one becomes liberated then one gets the association of great souls and archaras

have then mentioned there that this is a form of speech in that it's actually when you meet great souls then you become liberated and are interested But this uh form of speech is to emphasize how important the association of

devotees is because what they're saying is when you meet devotees so powerful that you're already liberated. So they put the liberation first to emphasize it. So I'm thinking this is compartmentalized this whole section.

What other thoughts do you have or question? Har Krishna. Um I just wanted some clarification on what that meant that plural plural plurality is the fact.

Um just wanted to know a little bit more about what that what was meant by that.

Well, let's look at the word individuality as it's been mentioned here many times. If you think of the word, it's from Latin and in means not in this context. Viduous means there's no division.

And as far as the soul goes, remarkably there's never any diminishment. Nor can the soul as Krishna will say in a few verses nor can the soul be cut or burned or dried etc. It remains an individual.

So starting with that concept, one might be encouraged because the main reason that we become fearful is because of thinking there's a division in the general sense 11 kanto.

Yogendra says that the main cause for trepidation or bayam he says fearat it arises because of dutya the idea of division and so here we find individual interesting that each soul is an individual and will always remain an individual. It can

never be diminished in any way. But then at the same time we hear the verse properly quotes in the perport in which he mentions a plurality hrishna.

It mentions a plurality of living entities but it's distinct. They're distinct in that one is yoga is fulfilling the desires of the other eternals. The verse is saying there's the feeder and the fed and we're being fed. There's one feeder of everybody.

Then we come to Chaitananya Maha Pu's philosophy of a chinta abata chinta means without knowledge intervention you can't understand it no one comes up with it on their own in other words a chinta it doesn't come to your mind that we're

simultaneously one with and different from god however by the explanation of shaitani maha pu and a simple example that he gives a dustagnas.

He says the joshas the sun and its rays are one but at the same time they're different. So there's this complete sun and all of its parts which you'll say as a unit categorically are one thing. But then there's

individuation within that because each one of the rays represents or each one of the photon atoms of particles of light coming from the sun is individual as we are part of Krishna as individual.

He's also an individual and we're simultaneously one and different jaoki ja buddha. He says that they're eternal fragmental parts of mechas.

So there's sense of we're being individual Krishna's individual and we're one with Krishna but we're also separate at the same time.

Is that what you were getting at? Yeah. Okay. I I think it was just that distinction between we are one and also one with Krishna as well as that plurality. How does that coexist which I think you answered.

Yeah. How do we coexist is really one of the main points and that we are we have a purpose.

And when we're reunited with that purpose, then we're in our natural blissful state. Abinasha it has the word uh abasha. Avesa means to be fully absorbed in something or comes from the root word vish which is the root of Vishnu. Of course Vishnu

means one who's all pervasive because he's entered it within everything. is there within every atom even within the particle of the living being he's present and what is the coexistence well when the living entity has a conception of being the competitor of

Krishna which is possible because we have the similar nature as Krishna Krishna is the supreme controller And we're m minute controllers or we can control a minute environment but just barely. Of course, we can mess things up pretty pretty handily.

And when we see ourselves as different and we become then we become absorbed in something that apparently is not Krishna but that's not possible because Krishna is everything and this is Krishna's very definition of illusion told Brahma before the creation

that anything you see that's not in relationship with me because there is nothing that's not in relationship with Krishna is Maya or eluc el elucory go ahead you going to say more so the second line says vipario means we're

we're we've reversed our position We're appreciators of Krishna, servtors of Krishna. But uh pasa when we turn our head away and we see illusion, then we we're wrongheaded.

That's the real application of that word wrongheaded that we now consider ourselves to be Krishna's competitor.

Lord Caitana explained to Sonat Gowami when he gave that verse and then he said there's a solution because tanaya tanaya maya has the potency to capture us is means I was talking about that word aa we we actually enter fully into the

identity that we're separate from god abi is an intensifier we go headlong into that illus illusion. So then he says how to come out to we should turn around again and give our full attention to Krishna through guru.

He says, "Then one can easily reverse the anomalous situation that one's in. Thanks for your questions. Anybody else?" Yes.

So, thank you, Pu. Um, I think you kind of answered it, but I'm going to just want to hear it again. Like when Praad says that we're always individuals, therefore, one should not lament. Um I can think of some instances where one

might feel that I don't want to be myself. I'm stuck in this person who who I am. And there are some people who even go to the extent of wanting to commit suicide because they don't want they are

sick of their existence. So what does this mean that just because we know we're individual forever therefore we should not lament.

Krishna describes this in the Bhagavagita Tuls you coming in there's plenty of room if you want to come in oh you're working okay um so Krishna names the psychological anomaly sorry it's the second time I use that word Right?

Vita, he said you have to give it up. What part of it are you giving up? Well, first he names three categorical ways in which we're disadvantaged.

Raa, which means irrational attachment to the temporary world. It's really stupid. If you've ever seen a bug, like sometimes in my room, I'll see perfectly good housefly come in and try to get out through a closed window.

And no matter how I try to free it, it keeps banging its head against the window and I think, "Yeah, that's me." It's irrational.

Uh the way that we look at the material world, which the vadas say, You have nothing to do here and nothing to see. You never even actually make contact with the material world. It's only a reflection within your mind. It's

a virtual. So when we become attached to those things that are temporary which baktimotakra mentions in the har nam chentamin is a a satrishna means that you get a thirst for temporary things and this is an adverse psychological

situation for the soul and then baya means We become afraid of our own existence.

When we deny God, we deny ourselves because we're part and parcel of God. And just as prophet mentions in the nectar devotion, when you see the sun, you also see yourself. And when you if you deny the sun, then you also deny

your well, if you deny God, you deny yourself. You're not able to see yourself because we're always in relationship with God. And so Praet explains in his unique perport unique because the other ataras give a different interpretation of the verse

that baya means in this context that you are traumatized by being an individual. And so probably gives this example that if you get an infection on your hand and you go to the doctor and doctor says well you can take this

medicine for 3 weeks and then you say that sounds troublesome and just cut my hand off because it's troubling me so just cut it off. So pro says the tendency that one comes to in frustration as an individual in relationship with

temporary matter. It's frustrating to say the least traumatizing. In fact, it's mentioned by vidura maitraa to vidura in the third candle the batam that our situation in the material world is like a person who's having a bad dream. He said,

"Imagine that you're seeing somebody cut your head off in a dream and the agony that you experience and seeing your own head cut off and then they point out, but of course you're not able to witness your own head being cut off because what

would you how would that perspective work and how would your optical nerve work also?" But it's agonizing nonetheless. And I've met people like that. Some one of my good friends Sed Puru who preaches a lot in Japan. They had a he and his wife

Muna who's Japanese. They had a person staying at their house. She genuinely was eager to become nothing.

That was her aspiration. Her spiritual practice was hoping to become nothing. And there are various iterations of that desire based on a sense of frustration from being an individual in a temporary world.

Propad's interpretation. And then he says croha means that one develops intellectual disgust because one hears many incomplete explanations of why we're suffering and therefore comes to erroneous conclusions or preposterous or absurd conclusions that well actually there's no authority anywhere

or Kamu who said there is nothing or nobody if If you cry out to the universe, there's nobody listening. And by the way, you're nobody also any of the existentialist Herman Melville etc. So there's a way in which

this is a psychological problem for the for the soul. But Krishna says he says basically don't worry because many people have had this same troubling experience and bahavo means bahavo many peoplea they've overcome it by ghana and tapasa

by getting knowledge and performing some tapasa they've come to o they've overcome these three cycles psychological anomalies and so now I've forgotten your question exactly why is it that why is it that the sense of being in robot right that we always we're always

individual therefore one should not lament of existence oh about that well what if I gave you a flashlight and it didn't have any batteries And nor did it have those kind of batteries you're not supposed to put in your luggage.

What's that called? Lithium. Didn't have a lithium battery. No battery. But it worked. Always.

Always has worked. Always will work. Would you show it to anybody? Just say yes. You'd show it. You like here's a You'd be in the news.

Yeah. You could go on, I don't know what the news, CNN, is it still going? CNN or whatever, you know, whatever. You'd say, "Here's a flashlight." And people could study it from all angles. They could take it to MIT and they could study it.

They say, "Yeah, this is a flashlight that always works, but there's no batteries and you never have to charge it and doesn't have any other energy source." Would you think that would be unusual?

So Krishna says in the Gita he says Arjuna the soul is amazing. Some see him as amazing. Some hear him as amazing. Some speak of him as amazing. Other people they hear about him they can't understand him at all

because there's nothing like it in this world. It's the most amazing thing. The soul doesn't run on batteries. It's existed always. It's eternal.

And so when you realize that you can't be cut, burned, dried, diminished in any way, you remain individual always.

There's at once a sense of responsibility that let me take advantage of this eternal situation I'm in. And you will also distinguish yourself from matter. What to speak of your irrational attachment to matter?

You're superior. Here's all the lower stuff. Krishna says, "And then big news. There's a superior energy and you're it." When we have that perspective, we interact with the world in a very different way.

So what's there to lament anymore? What's there to fear? By duty, that fear that arises from a sense that I'm not going to exist at some point and it's very difficult to process, that's gone. And Brain mentions that even

Socrates had this clear conception that or was it Plato sorry that Plato Socrates? Yeah, it was Socrates and they said uh the Romans were heavy. They didn't like people um who didn't conform to the whole system they had going there. And if you

messed up, if you spoke against the government, they didn't just kick you out. They'd track you down and kill you.

So nobody else would do it. And they didn't like the philosophers walking around disturbing people's minds either about the relative nature of authority in Rome. So they told him he had to drink poison. And Prain mentions he was

self-realized because he just okay that's the way it is. I'll just you won't be able to silence me because I'll just go somewhere else.

Yes. Hi. Uh thank you for the wonderful class. So I just have a quick comment like u when you mentioned the individuality. So Krishna has given uh individuality and free will a very very great deal of importance that although

he has created everything but he patiently um gave law so many options to the soul and he patiently uh waits for the soul to turn towards it. Um so uh I think he is the most patient person than anyone

else um on the earth. Uh I just want to share that. Yeah David and I were just talking about that from Gajendra. From Gajendra I think I mentioned at the beginning class right I gave the shortest version of

that Leela ever. And then Gajendra in his prayers to Krishna says you're never lazy. You're always attentive to me. it's me who haven't been attentive to you. So Krishna is never a liar. He's never lazy. He's always eager for our deliverance. But at

the same time, as you mentioned, he remains neutral because he wants us to realize our dependence on him.

Now I just say something. Oh, you can all move up. 7.2. 2 in please. Starting with the front row.

Social experiment. Yes. Yeah. Question. Good. Har Krishna Guru Maraj please accept my obeisances happy to see you happy to see you I think I'm in Orisa so I had a question about this verse Krishna's first instruction to Arjuna

seems interesting to me before he explains means the that the soul is eternal in verses like you know 2.13 and 2.20 mean and he first emphasizes that I you and all these kings existed in the past and will

continue to exist in the future. Uh in other words uh he seems to establish um the eternal individuality before elaborating on the eternality of the soul itself. Is there any significance to this sequence? Is Krishna intentionally establishing that know

personhood and individuality are intrinsic features of spiritual reality or am I reading too much into the verse?

It's the main thing we miss. is that we're individuals and Krishna is an individual. It's what everyone's ignoring that God's an individual.

And that's what ignorance means. Ignorance means ignorance. He's there. He's obviously there, but we've engineered ways to forget about him. And therefore, we also forget about ourselves. So yes, it's foundational for understanding everything that God's a person. It's the

catch point. If you do preaching or you're teaching the tenants of Bhagavagita or a bakti yoga to people who are not acquainted with a personal god, it's touchy subject matter. If you ever notice, it's the point at which ex the point

upon which explaining people start thinking or we may think what are they going to think because the idea that God's a person has been labeled as archaic and primitive.

And when we come and explain that Krishna is saying in the B what Krishna is saying in the Bavagita that you're an individual always have been and God's also an individual people can maybe accept that they're individuals but the individuality of God

is sublimated because then we have a competitor. Vipario means Caitani Maharu said we're competing against God. We want to be the center. And if somebody else is the center, then that's a problem for me.

But if people can understand and appreciate that Krishna is the supreme personality of Godhead and what's more that he's all merciful and all powerful, then they can have a breakthrough.

So he's giving everyone an opportunity to make that breakthrough quite early. Yeah. Krishna. Um so we talk about not lamenting for the body that we are a soul that lives eternally. I can understand that. And at least when I think about this body that

I'm in, I think, all right, one day I'm going to die. Big whoop. Why is it though that I have such a connection to my loved ones, that I do everything in my power not to see them die? You know what I mean? Like, I want

to make sure that I live in a nice neighborhood. I want to make sure I have a safe car for my family, food, clothing, all those things. Why can I accept it for me? But why can it be so

hard to accept it for those that we love? Are you sure you can accept it for you?

I think now, you know what I mean? Like I joke with my wife like I'm more valuable to you dead than I am alive.

You know what I mean? Like I can understand that. It's a wonderful life. Monetarily, I should say I'm I'm better off.

Well, all of the entities we have in our life that we're attached to are extensions of our own conception of being part of the world.

And your perception of amplification, I think, is something that many people can appreciate. I mean I can remember I was standing in Mayapur and my wife Nula was there was a lot of construction going on. She was standing on a some pile of boards and

all of a sudden she slipped slipped off the boards and I was standing next to some god brothers and I went ah when I saw her hit the hit the boards and then I was thinking about it afterwards

that and she was like that was nothing don't you know what's the matter with you but I noticed it that what you're talking about there's a sense of connection to all the things that we have and the people we're connected to. So we may

feel it even more intensely when we see them suffer. And we'll note in the Bhagavatam there's a way in which the great teachers try to help us overcome that in a sense not that you know we have in the Gita Krishna says

a superior yogi is one who suffers because of the suffering of other people. But do we really suffer because of the suffering of other people or just our family members? In other words, there's a lot of people suffering right now or

even people falling off of boards on onto their behind and I'm I'm not going like this, but it's because of or a lot of you driven Teslas tonight or other other kind of inferior cars, but but And somewhere in this greater area,

somebody's Tesla, I hate to bring this up, but somebody's Tesla's being hit and crushed. But we don't care because we're in here and even if we hear about it, we're not that worried, right? But if it's our Tesla, then we're like, "Oh

my god." So, it's all an extension. And I was just thinking recently about Jad Barrett, how reticent he was to to touch the world because there's a way in which he knows it's so sticky that he didn't involve himself. Of course, he

was Barrett and as Barrett, he had gotten attached to a deer and that became his main reality is taking care of the deer more than he took care of himself. And then when he died, he thought of the deer. He was a bini

bashittita fully absorbed in love for the little deer and then he came back as a deer.

Since we know each other so well, you got to finish my sentences. I'll say it again.

No, no, you say the next line. Very good. So yeah, he became a deer in his next life and Krishna blessed him with remembrance that he was a deer and he went back to Palestria ashram where he had practiced the shanga ashtanga

yoga previously and as a deer he did the best he could to be very simple and in his next life he took his jud fully conscious of what he had been through in his last life and in that

incarnation He did everything he could to not get entangled. His father would teach him how to wash his hands before after ablutions and he would do it beforehand. Whatever he his father would teach him, he do the opposite just so

that they would give up on him. his father would give up on him and society would give up on him because there he was in a in a body but he knew don't look at anything. In fact, it said in

the yoga sutras by Patanjali moneyuni there's a commentary there that says yogis are so aware of the material world's attractive nature entangling nature that they're as sensitive as sensitive as an eyeball.

says, "How sensitive is an eyeball? It's one of the most sensitive parts of our body. If you even think about getting something in your eye, you might start tearing up and trying to remedy the situation." So he said they're very

careful not to be connected to anything in this world that will give them especially samscar which means they'll have a peak pleasurable experience because then they know I'll never get rid of this it'll be practically impossible so they're

they're very temperate in the way they interact with the world careful not to get entangled and judg Gow swabi similarly remember he wouldn't come out of the womb and Krishna had to come and say I'll protect you can come out but even

when he came out and he ran away from home of betas he he wouldn't uh he he wouldn't even talk to his father who was via went to the forest so it's understandable How is it understandable? Hams avatar

who appears in the 11th count of the Shrimat Bhagwatam the four kumaras want to ask a question of Brahma. How is it that we're so intimately connected to the material world? This comes up in Capilave also. When the soul's in the

womb, fortunate soul will pray to the to the supreme says Capilave to his mother and say, I know I've been in this situation unlimited times and each time I come out into the material world, I'm again captured by it. Sometimes

people think, well, what's the problem? You thought about it, you come out. Why would you become captured by it? So then Hamza Avatar explains that our senses are embedded in their objects in this world.

And once you come out of the birth channel, then immediately all your senses become connected to their objects.

And this is something Dah Huti says to Capil says, "Why is it that I it seems like I am my body? And why is it that it seems impossible that I'll ever come out of this sense that I'm my body and I'm my

mind?" There's an answer to that which I'll bring up in just a second. But then so Hams avatar says this very difficult situation for the soul in this world in we're connected already senses are already part and parcel or they're

embedded as is said in the baton with their objects. So as soon as we come out of the birth canal and our senses externalize they become connected to the material world and this is very difficult to overcome but capilave says

if one can overcome this can be extricated from one's seemingly eternal connection with the material world by hearing for a long time and also serving.

You have to hear for a long time. How long do you have to hear?

A long time. And you should pray too. And how much should you pray? A lot.

And I was considering how um charitable Krishna is in giving us ways from our own positions to come out of material attachment. And I have an analogy, striking analogy for me because it's something I experienced viscerally recently.

And I'll just tell you what it is. A one of the parents in our a mother.

It's part of our greater congregation on the west coast had come to speak to us about her child who had passed away when he was six years old. He had a heart attack.

And what she brought us was what was left in his piggy bank. He had a few bills, some change, and she had put it in a little plastic bag and had given it to us.

and she said, "Please give this for some service so it'll benefit my son." And when my wife and I looked at that little bag of money, we were thinking how we had to be such careful guardians of it.

I mean, we wouldn't think of, well, let's just spend some of it on the way home. We need some clothes pins.

It became a sacred item to us because it was given to us to carry and pass on to Krishna to make a connection. So I was thinking about it. Why is it such a precious d or it's such a sacred duty

and a precious item because the circumstances and we knew that we wanted to benefit the child and we wanted to honor her mother and so forth. And I was remembering how starting with says In fact, I wrote this on the plane

today. And I don't know what it says, but I'll just read it to you anyway.

Yoga means putting everything in the right place where things belong. And as Krishna says, he's give everything to me and I'll connect it. And um in a class just a few days ago Swami was he brought this question. He

said when you water the root of a tree does the root hold on to the water and I it was such a simple question.

Obviously the question is no. It immediately distributes to all leaves and branches. The same thing when you give something to Krishna then he immediately distributes it to to everyone to the whole universe.

Karma yoga you put it you put things in the right place as an offering to Krishna because you know if you don't there will be some adverse reaction and in the mode of goodness you offer things because you know it's the right thing to

do you do it as your duty but you're aware that it's you're doing bakti there's spontaneous way in which we give things to Krishna out of love.

So I had this visceral experience as I said that that item was so precious and meant to pass on and then I thought the way Krishna talks about it in the Bavagita as well when we see everything in the world as

that same with that same light anything whatever it might be our family member uh for instance we're attached because we want them to live forever and be whole Why? Well, because they're part of my life and I don't want them to become

um compromised in any way. It would it it hurts my heart and it's also changes my whole life. When we think in a different way about how everything and everyone in my life is Krishna's and I'm meant to

use whatever things I have in Krishna's service very carefully because they're all given to me for my maintenance but I should I should give it to Krishna and any people in my life including family members maybe especially family members because

we naturally tend to be attracted to attached to them. I should see that these are Krishna's and therefore let me assist them in serving Krishna so they can become liberated. And when we think that that way about anything or anyone it changes

our relationship with that person or that thing that we have. it becomes a transcendental appendage, not one that is causing me bondage because I think it's mine and I want to protect it because it's in my self-interest to protect it because

otherwise it will ruin my life. And isn't that Arjuna's conundrum on the battlefield? He didn't want to mess things up because as prophet said, and I just heard him say in a lecture yesterday that everyone wants to get a

nice house, nice car, nice everything so they can bring friends over and say, "Hey, look how nicely I'm doing." Or especially relatives, you know, your brother, yeah, huh, check me out now.

And Arjuna had that same idea that God if I if I win the war then I lose because who am I going to show my victory to this is completely opposite he says of what I wanted.

So the only way to flip it is to think I am Krishna's servant and everything and everyone in my life is Krishna's not mine and I'll assist them in their service to Krishna otherwise we can easily slip over into

this attachment which causes us to sink lower into despair in the material I'm going to look at my Yes, please. We haven't heard from this side of the room yet. So, I'm I'm happy.

Um really pranams Maharaj really appreciate how you encourage the youth especially in sadhu sana you bring them on stage and you know give them prominence also how you make them by heart all the slogas and stuff like that

and in your book you mention a good point book distribution is not for the person receiving the book but it is for the person distributing the book and it's for their devel development. So I was reading some statistics how nobody

reads books anymore. How even the people who read books they download it as ebooks and read it more than physical books.

So h how do we justify emphasizing physical book distribution in this day and age of social media?

Well, first of all, as a scientist, I'm not a scientist, but if I was, I would challenge your premise. Premises are are important before we start trying to explain them. We better make sure we're talking from a correct

premise. Does anybody have chat GPT or anthropic something? Ask if you can get down here if that if what's a good question. Got to form the question properly.

Have has the rise of ebooks diminished the prominence of physical paper books? Let's try that.

And we got another one. One sec. Has audiobooks taken over traditional books and sales? And the answer is no.

No. Audio books have not taken I knew be on my side. Print books still dominate says what? Give them the mic.

No. Audio books have not taken over traditional books and sales. Print books still dominate the market by a significant margin.

Thank you. Anything? It says um to some extent but to some extent not to the extent that most people predict but not to the extent that people predict have predicted.

Physical books remain remarkably resilient. Physical books remain remarkably resilient. And distracted physical book. Sorry, we didn't mean to put a barrage up.

This is not bullying by the way. Okay, go ahead. So, physical book uh is over 75% of the market share.

Okay, Dana, talk to you care to rub it in anymore. So, the short answer is no. Ebooks have not diminishes diminished the significance of physical books. They have changed how we read, but not why physical books still matter. In fact, both

formats have carved out distinct powerful roles. There's obviously more to the story and I appreciate your question. There there are niches. There are certain age segmentations you can look at. There are certain demographics in those niches of people who tend towards audio ebooks.

But overall, that's not diminished the paper market. There's something in humans humans they books are beloved in human society.

People keep them in their houses. Did you ever notice during co did anybody go on Zoom during CO?

What was the number one backdrop in during COVID? Zoom bookshelf. Everyone had that bookshelf or one bookshelf or another. and sometimes it was theirs and sometimes it was just a virtual thing of books. So there's there's always been a sense of

the sacred nature of books. In fact, have you ever tried to get rid of a book that you aren't going to read? I don't know about you, but I have a weakness for it. Just trying to, you know, try to

winnow out all the books I don't need and put them in a box and all of a sudden I'm sitting on the stairs reading.

I really could read this. It's like, yeah, you you're 70 years old. You're probably not going to get there. Uh, but anyway, after all that, it's important to what we're doing is transmitting knowledge in in whatever format will

reach people. We're not married to any particular format. We're interested in making sure that people get an opportunity. And we have of course lots of anecdotal evidence that people um get books and sometimes keep them around for a long time and then read them. They

wait for people. It's like a message in a bottle. The oldest one in the world was discovered fairly recently. It was over 100 years old. It floated all the way from Europe to America or maybe it was vice versa, but I can't remember.

And nonetheless, it was verified that it had the note had been written over a hundred years ago. And books are like that also. They go out in the world and they're meant for somebody. Especially transcendental books. There's a way in

which Braad said the book you sell to somebody might not be meant for them. It might be meant for someone else, which was the case. In my case, my high school friend had purchased a Back to God in

magazine and um been ripped off by a monk downtown Telegraph Avenue, but for some reason he brought it to my house cuz he said, "I'm not into this stuff, but I'm sure you are." And he gave it to

me. And so the proliferation of literature has notably changed society in many different ways. For instance, the book origin of the species by Charles Darwin.

Not many people have that book these days. In any audience that I meet, I'll say, "Do you have the origin of the species?" And maybe somebody who's in school at that time happening to read the history of, you know, biological

history of science and biology, they might say, "Yeah, I have it." But most people don't. But most people have heard of this the theories that he put out there because books carry idea seeds and they go out into the public and then

they became become mainstream that includes political books. For instance, Thomas Payne wrote the book called Common Sense. Still today it stands as the bestselling book of all time per capita of any other book in history in the colonies when people

wanted change. That's here in America. 250. 200. What are we up to? 250. We're getting there, right?

This July. This July. 250. Right here in Philadelphia. Right here in Philly. And um historians say that that's what caused the American Revolution was the book, Thomas Payne's book.

It's a it's a well-ritten book to say the least. And it convinced everybody in the colonies that they should galvanize and rise up and and have and revolt against the crown, which they did, but they were backed by books. So books, why

do we do it? Highly consequential. When we find other ways that people are interested in consuming information, we'll we also do that as well.

And there are there there are transcendental books that are coming out in many different mediums even as we speak that has been explored and is being presented to many people.

Uh I think I wasn't given an exact time but it seems to me that it's late at night and we should stop because everyone's got to go. Um, we just have a a very very short kon to end. And

you you were playing last time, right? What you play again? He's good. Oh, no. He'll play.

Krishna. Swam. Namaste. Go ahead. Namaste. Dishna Oh my god. We are great. Hurry, hurry, Christa Krishna hurry hurry hurry, hurry, might Hurry Christna Krishna Christnish.

Heat. Heat. Hurry Krishna. Hishna Krishna Krishna. Hurry hurry. Heat. Heat. Christishna Christish mighty. Christishnaishna Christishna Christishna Krishna Hurry.

Hurry. Hurry. Harishna Kishnaishnaishna. Keep that drone. I am I am I am Divine graceha Krishna for getting over.

How glorious devotees. All glorious devotees. How glorious devotees. Oh.