Search of supreme shelter

Every living entity is searching for happiness. How is this happiness defined? We have our
likes and dislikes. When we get what we like then we become happy and when we don’t get
what we want then we become unhappy. Likes and dislikes are on sensual level, on mental
level, intellectual level, social level and on the level of ego. This is the case with everyone. We
also have practical experience that not all our likes are obtained and not all our dislikes can be
avoided because of presence of three levels of problems. Adhyatmika klesha, adhibhautika
klesha and adhidaivika klesha.

 Adhyatmika klesha - sufferings caused by one's own body and mind, such as physical
and mental infirmities.
 Adhidaivika Klesha - sufferings caused by the demigods, such as droughts, earthquakes
and storms.
 Adhyatmika Klesha - sufferings caused by one's own body and mind, such as physical
and mental infirmities.
On top of these problems we have four other problems which are real problems and not man-
made problems. they are birth, death, old age and disease.
In all the above situations we seek shelter of someone or other. If no one else is there we seek
shelter of our own prowess, abilities, anger, frustration and subsequent provoked actions. But
whatever may be the case, problems of life never end. It is practical experience that everyone
has to face all these miseries. Birth, death, old age and diseases no one can avoid. Normally,
who all are there whom we consider our shelter – money, friends, family relative, our own
strength, name, fame, medical science (gajendra)? But since time immemorial many people,
having all of these or many of these with them, had to bow down before the laws of nature. No
one can avoid birth, death old age and disease and the three kleshas (B = birth, ODY). No
matter who ever he or she may be. (give examples for failure of each kind of shelter like jia
khan(name and fame), ccd owner(money) etc.). Scriptures says

SB 2.1.4
dehäpatya-kalaträdiñv
ätma-sainyeñv asatsv api
teñäà pramatto nidhanaà
paçyann api na paçyati
So, if again we want to redefine our happy moments in life then we can rephrase it as
moments where we forget these problems of life, those moments are happy moments. When
our senses and mind indulge in their respective sense objects of liking, like eyes in seeing
forms, ears in hearing sound etc. then those moments are happy moments and we struggle
hard to maintain those happy situations or moments, while facing the three kleshas and cycle
of birth, death old age and disease.

SB 3.10.26
arväk-srotas tu navamaù
kñattar eka-vidho nåëäm
rajo 'dhikäù karma-parä
duùkhe ca sukha-mäninaù
We may say that what else can we do. So, should we sit down and keep on crying about those
things. We should have positive frame of mind. Thus, it is better that amidst all these problems
we try to create as much as possible those situations where we can forget the realities of life by
keeping ourselves so busy that we don’t even have time to think about it (ostrich). But is it very
intelligent solution to the problems of life? Irony is even when we try to create those situations
these problems enter into those situations, efforts and at the end we have to be satisfied with
so called “positive mental attitude”.

SB 4.29.32
duùkheñv ekatareëäpi
daiva-bhütätma-hetuñu
jévasya na vyavacchedaù
syäc cet tat-tat-pratikriyä
What is this so called positive mental attitude. Its just like when a goat is going to be
butchered, it is thinking “so what, I have done positive mental attitude course and I should use
it now. I should see the silver lining in this situation. As long as I am living this butcher is giving
me green grass. Why not look at the positive side of it.” But we are not animals. This kind of
superficial positive approach to life can suit to a dumb goat but not to Humans. Unlike animals,
human form of life is capable of ending the problems from root. Human form of life has all the
facilities to work for permanent and complete solutions to all the problems of life and if in this
human form of life, we are not able to find solution and keep on suffering more than animals
for eating just four chapatis then its waste of life. (explain how we are suffering even more than
animals).
There are generally three kinds of people in this world and none of them can come to the
right solution. (Explain why?)
 1) This situation is reality of life and we should learn to live by it.
2) One day through science and technology we will be able to overcome the laws of nature
3) All these problems are due to attachment to temporary things so it is better to leave
everything and become inactive.
One is pure pessimism, other is utopian dream, third is false renunciation (chodo ghar bar
chalo Haridwar). In first case we are unaware of our potential, in second case we are unaware
of our limitations and in third case we are unaware of true renunciation. One is no trust on
any shelter or solution, second is blind trust on fallible shelter and third is taking no shelter.
Hope against hope. (helpless hopeless)
Then question may be what is the other option. the other and actually the only option is to find
a perfect shelter. Who can be a perfect shelter?

 One who is supremely independent

 One who is all powerful
 One who is cause of everything
 One who is all knowing
 One who is present everywhere
 One who is Supreme controller
 One who is proprietor of everything
 One who is beyond the laws of nature
 One who is our best friend and loves us selflessly
Is there anyone in this whole creation who qualifies for all the above-mentioned criteria? Who
can tell? Whom to believe? Before going into that discussion, we must understand the three
kinds of evidences and their characteristics because before knowing the solution and putting
faith on it we must know objectively what makes a source of solution reliable.
There are three kinds of evidences (Define them and give the limitations and positives)
1) Pratyaksha
2) Anumana
3) Shabda

From all these discussions we understand that shabda Pramana is most reliable. Vedas are
called shabda pramana. How can we put faith on Vedas?
There are many evidences which will help us to develop faith in Vedas. (Give various evidences).
Thus, we can see that many facts are verifiable and has already been verified by science. But at
the same time there are realities which can never be verified by material processes and that are
called spiritual reality. Spiritual reality means reality only comprising of spirits which is beyond
the grasp of material platform of activities.
Vedas means knowledge. Vedas has all the knowledge for our better material life and for
liberation from the bondage of birth, death old age and disease. Specifically, Vedas are four and
Upanishads are part of Vedas. They are called Vedanta. Because they are at the end of each
chapter of Vedas. Then there are puranas and itihasas. Which are called pancham Veda. Many
say that we only believe in vedas but not in puranas or itihasas but that has no valid reason
because we see Lord himself as Vyasadeva has compiled all the itihasas and puranas.

SB 1.4.20
åg-yajuù-sämätharväkhyä
vedäç catvära uddhåtäù
itihäsa-puräëaà ca
païcamo veda ucyate
Now these four Vedas have different sections they are called as
(name different sections and explain them)
Highest knowledge that Vedas deliver is to seek complete shelter of that person who qualifies
all above mentioned criteria for solution to all problems of life. More specific knowledge about
the spiritual reality are there in Puranas and itihasas. Scriptures tells us that the whole problem
of life is due to ignorance of our real self. Ignorance of our own identity, material nature, Lord’s
identity and the relationship between us and Him and material nature and Him.
Gita Mahatmaya

ekaà çästraà devaké-putra-gétam

eko devo devaké-putra eva
eko mantras tasya nämäni yäni
karmäpy ekaà tasya devasya sevä

Let us see what scriptures says about our identity (quote shlokas)
BG 2.17
avinäçi tu tad viddhi
yena sarvam idaà tatam
vinäçam avyayasyäsya
na kaçcit kartum arhati
BG 2.23
nainaà chindanti çasträëi
nainaà dahati pävakaù
na cainaà kledayanty äpo
na çoñayati märutaù
Bg 2.24
acchedyo 'yam adähyo 'yam
akledyo 'çoñya eva ca
nityaù sarva-gataù sthäëur
acalo 'yaà sanätanaù
BG 2.20
na jäyate mriyate vä kadäcin
näyaà bhütvä bhavitä vä na bhüyaù
ajo nityaù çäçvato 'yaà puräëo
na hanyate hanyamäne çarére

Now let us see what scriptures has to say about who is that supreme person
(quote shlokas by different personalities who are thought to be supreme lord).
SB 12.13.1
yaà brahmä varuëendra-rudra-marutaù stunvanti divyaiù stavair
vedaiù säìga-pada-kramopaniñadair gäyanti yaà säma-gäù
dhyänävasthita-tad-gatena manasä paçyanti yaà yogino
yasyäntaà na viduù suräsura-gaëä deväya tasmai namaù
BS 5.1
éçvaraù paramaù kåñëaù
sac-cid-änanda-vigrahaù
anädir ädir govindaù
sarva-käraëa-käraëam

SB 1.3.28
ete cäàça-kaläù puàsaù
kåñëas tu bhagavän svayam
indräri-vyäkulaà lokaà
måòayanti yuge yuge
BS 5.44
såñöi-sthiti-pralaya-sädhana-çaktir ekä
chäyeva yasya bhuvanäni bibharti durgä
icchänurüpam api yasya ca ceñöate sä
govindam ädi-puruñaà tam ahaà bhajämi
BS 5.45
kñéraà yathä dadhi vikära-viçeña-yogät
saïjäyate na hi tataù påthag asti hetoù
yaù çambhutäm api tathä samupaiti käryäd
govindam ädi-puruñaà tam ahaà bhajämi
BG 5.50
yat-päda-pallava-yugaà vinidhäya kumbha-
dvandve praëäma-samaye sa gaëädhiräjaù
vighnän vihantum alam asya jagat-trayasya
govindam ädi-puruñaà tam ahaà bhajämi

BG 10.80
ahaà sarvasya prabhavo
mattaù sarvaà pravartate
iti matvä bhajante mäà
budhä bhäva-samanvitäù

BG 7.7.
mattaù parataraà nänyat
kiïcid asti dhanaïjaya
mayi sarvam idaà protaà
sütre maëi-gaëä iva

BG 5.29
bhoktäraà yajïa-tapasäà
sarva-loka-maheçvaram
suhådaà sarva-bhütänäà
jïätvä mäà çäntim åcchati

He is not a demigod and demigod worship are not his worship.

BG 7.20
kämais tais tair håta-jïänäù
prapadyante 'nya-devatäù
taà taà niyamam ästhäya
prakåtyä niyatäù svayä
BG 9.23
ye 'py anya-devatä-bhaktä
yajante çraddhayänvitäù
te 'pi mäm eva kaunteya
yajanty avidhi-pürvakam
BG 9.25
yänti deva-vratä devän
pitèn yänti pitå-vratäù
bhütäni yänti bhütejyä
yänti mad-yäjino 'pi mäm

Now let us see His relationship with us and the material nature.
BG 15.7
mamaiväàço jéva-loke
jéva-bhütaù sanätanaù
manaù-ñañöhänéndriyäëi
prakåti-sthäni karñati

BG 7.4
bhümir äpo 'nalo väyuù
khaà mano buddhir eva ca
ahaìkära itéyaà me
bhinnä prakåtir añöadhä
BG 7.5
apareyam itas tv anyäà
prakåtià viddhi me paräm
jéva-bhütäà mahä-bäho
yayedaà dhäryate jagat
BG 9.10
mayädhyakñeëa prakåtiù
süyate sa-caräcaram
hetunänena kaunteya
jagad viparivartate

We should not get bewildered when he comes in various forms. (Give

shlokas)
BG 9.11
avajänanti mäà müòhä
mänuñéà tanum äçritam
paraà bhävam ajänanto
mama bhüta-maheçvaram

BG 7.24
avyaktaà vyaktim äpannaà
manyante mäm abuddhayaù
paraà bhävam ajänanto
mamävyayam anuttamam
SB 1.1.20
kåtavän kila karmäëi
saha rämeëa keçavaù
atimartyäni bhagavän
güòhaù kapaöa-mänuñaù

SB 1.8.19
mäyä-javanikäcchannam
ajïädhokñajam avyayam
na lakñyase müòha-dåçä
naöo näöyadharo yathä

BG 4.6
ajo 'pi sann avyayätmä
bhütänäm éçvaro 'pi san
prakåtià sväm adhiñöhäya
sambhavämy ätma-mäyayä

We are not God but we are Gods(Give examples)

Nityo Nityanam cetanas cetananam … ; Hiranyakasipu; Paundrak

Why can’t we see him (Give shlokas)? Bhakti yoga is topmost.

BG 7.25
nähaà prakäçaù sarvasya
yoga-mäyä-samävåtaù
müòho 'yaà näbhijänäti
loko mäm ajam avyayam

SB 1.8.18
kunty uväca
namasye puruñaà tvädyam
éçvaraà prakåteù param
alakñyaà sarva-bhütänäm
antar bahir avasthitam

BG 18.55
bhaktyä mäm abhijänäti
yävän yaç cäsmi tattvataù
tato mäà tattvato jïätvä
viçate tad-anantaram

BG 11.54
bhaktyä tv ananyayä çakya
aham evaà-vidho 'rjuna
jïätuà drañöuà ca tattvena
praveñöuà ca parantapa

He is the supreme shelter for all

BG 18.66
sarva-dharmän parityajya
mäm ekaà çaraëaà vraja
ahaà tväà sarva-päpebhyo
mokñayiñyämi mä çucaù

BG 10.12-13
arjuna uväca
paraà brahma paraà dhäma
pavitraà paramaà bhavän
puruñaà çäçvataà divyam
ädi-devam ajaà vibhum
ähus tväm åñayaù sarve
devarñir näradas tathä
asito devalo vyäsaù
svayaà caiva bravéñi me

Oà tad viñëoù paramaà padam adä paçyanti sürayaù (Åg Veda 1.22.20).

BG 12.6-7
ye tu sarväëi karmäëi
mayi sannyasya mat-paräù
ananyenaiva yogena
mäà dhyäyanta upäsate
teñäm ahaà samuddhartä
måtyu-saàsära-sägarät
bhavämi na cirät pärtha
mayy äveçita-cetasäm

If one doesn’t believe in the words of scriptures then what happens (Give
shlokas)
Bg 16.23
yaù çästra-vidhim utsåjya
vartate käma-kärataù
na sa siddhim aväpnoti
na sukhaà na paräà gatim

We need to realize that we are not a bunch of matter but spirit souls. For spirit
soul the food is selfless service to Supreme Lord. By serving him all his parts and
parcels are nourished.
SB 4.31.14
yathä taror müla-niñecanena
tåpyanti tat-skandha-bhujopaçäkhäù
präëopahäräc ca yathendriyäëäà
tathaiva sarvärhaëam acyutejyä
(21 generations are liberated). Nobody can avoid serving someone or other. We
can see that everyone is engaged in serving someone or other in this world. They
may be called as Head of the state, head of the house, head of the office but no
one can escape serving because that is natural constitutional position of the soul.
But when the propensity to serve is applied in a wrong way because of
misidentification of oneself with the body then that service cannot give
permanent relief to the served and thus the one who is serving can never be
satisfied. We have practically seen no matter how much we try to satisfy someone
on material platform we are never able to satisfy him or her fully. There will
always be some complains. And our service is also not pure because of it being
contaminated with six enemies. By living life with knowledge and detachment we
can have blissful life no matter what external situations may be. The whole
purpose of human life is to understand that we are not this body, we are spirit
souls, part and parcel of supreme lord and purpose of our existence is to serve
Lord selflessly. To the extent we will live by the purpose of our existence, we will
be blissful and to the extent we will deviate from that we will get into trouble.
Running after material things for unrestricted sense enjoyment can never give
satisfaction to the soul because soul needs pure love and that is only possible on
spiritual realm which is beyond the impurities of material consciousness of me
and mine. The temporary nature of this material world is eternal truth and if we
base our happiness of something temporary, we are destined to live a life of
hankering, fear, anger and lamentation. By our own actions we can undersatd
how unpredicatable thigs are. We put security camera; we take to insurance; We
wear helmet, seatbelts, masks. People keep guns. Why are these things required?
Because we know that we are not safe and anything can happen anytime. That’s
why this is Kuntha jagat. Always harassed by various mediums. Padam Padam yad
vipadam and we say that we are living high quality life. We are not trying to
spread negativity. We are trying to spread awareness about an opportunity for
better quality of life. That is real positivity. What is positivity in living and
adjusting with cancer. Real positivity is to get cured. Bhagavatam says that we
should not live a Pavarga life. Moth, deer, elephant shloka. Know God, Know
peace, no God, no Peace. Krishna das bindas, maya das sada udas. If we don’t
serve God, we will have to serve a Dog. We will see in subsequent session how we
can practically apply the path of Bhakti yoga in our day to day life. We know so
many rituals but we don’t know how to make it spiritual. To know that we will
have to add SPI to rituals. What is SPI – Srila Prabhupada’s ISKCON.