In the material platform, hearing about a person is very different from physically being with him or her, but in the spiritual platform, everything is absolute, and there is no difference between the person and his name and activities. Hearing about the activities of the Lord and His eternal associates means associating with them, and this association can bring us to the transcendental platform, especially when the Srimad Bhagavatam is studied alongside like-minded devotees.

In this course, we will go deep into the meaning of all 12 cantos of the Srimad Bhagavatam. Here we have the complete course on the Fourth Canto, in 32 lessons. The previous cantos are available on the courses page.

You have three options to follow the course: a) text, b) audio, as a podcast, or c) video. You find the three formats inside each lesson. Pick the one that suits you:

The Muṇḍaka Upanisad is considered one of the cornerstones of the Advaita school. Śaṅkarācārya wrote an extensive commentary on it, which defined much of the basis of the Mayavada philosophy. Superficially, it indeed appears that many of the verses describe the impersonal aspect and impersonal liberation, but when we dive deep, we can see the verses actually describe the Supreme Lord in His personal aspect, the nature of the soul, and devotional service to Him as the supreme goal of life. In this way, this course offers not just an explanation of the Muṇḍaka Upanisad according to the Vaishnava school, but also a refutation of the Mayavada interpretation. It will also help you dive deeper into the meaning of the Upanisads and show you how to reach the deepest meaning of the texts.

Both Srila Ranga Ramanuja and Srila Madhvacarya wrote brief commentaries on the Muṇḍaka Upanisad, and Srila Baladeva Vidyabhusana explains the conclusions in his Govinda Bhasya. However, they are not easily understandable without the conclusions given by Srila Prabhupada in his books. It's only because Prabhupada explains the concepts discussed in the Upanisads in so much detail in his books that understanding the commentaries of the previous acaryas in their entirety becomes possible.

In this course, we dive deep into the meanings of the Mundaka Upanisad and discover how the text hides the keys for understanding our eternal relationship with Krsna and the process of devotional service that reconnects us with Him. You can also check the book with the full commentary.

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» The nature of the Vedas and the Supreme Lord (Mundaka Upaniṣad #01)

The first part of a detailed commentary on the Mundaka Upanisad, based on the commentaries of Madhvacarya and Ramanujacarya.

Brahma is the first living being in the universe, created before the great sages and demigods. He is described as "prathamaḥ" (the first or foremost), "kartā bhuvanasya" (the creator of all living entities), and "goptā", the protector. This should be understood in the context of Brahma being subordinate to Lord Vishnu and receiving the mission of creating this particular universe. Understanding the proper context of each verse is essential in studying the Upanisads.

» The importance of the spiritual master (Mundaka Upaniṣad #02)

Even in Vedic times, there were many rsis and munis, and they would not be capable of understanding the absolute truth using their intellects. This proves that mental power alone is not sufficient to understand the scriptures and realize the Lord. After receiving some preliminary knowledge, one may acquire some faith, which can lead him to approach a qualified spiritual master, and then, under his guidance, he may deepen his understanding. This is part of a natural sequence explained by Śrī Caitanya Mahāprabhu Himself, as part of His teachings to Sanātana Goswami.

The intriguing nature of the Supreme Brahman (Mundaka Upaniṣad #03)

In this material world, we can observe that a creator is always different from the elements used in his creation. An artist may use paint to create artwork, a builder may use bricks to build a house, and so on. However, when we study the nature of the Supreme Brahman and the creation of the material universes, we come to an apparent contradiction. The Supreme Brahman is described in the Upanisads and the Vedas in general as both the efficient cause (nimitta) and the material cause (upādāna). In other words, Brahman is both the creator of the material manifestation and the substance from which the material universes are made. At the same time, Brahman is also described as unchangeable and unmaterial. If Brahman is spiritual and eternal, how can He be the cause of the temporary material world? If Brahman is unchangeable, how can He create the material manifestation out of Himself?

» 14 words that explain the whole Universe (Mundaka Upaniṣad #04)

The Upanisads are famous for bringing up complicated philosophical concepts in just a few words. Verse 1.1.8 of the Mundaka Upanisad is a surprising example, describing the whole process of creation and the workings of the universe in just 14 words! When the complete meaning is understood, we can appreciate the deep meaning of the verse, as well as better understand the way the Upanisads convey transcendental knowledge and the process of understanding it.

» The Supreme Person behind the cosmos (Mundaka Upaniṣad #05)

The real meaning of the scriptures, parā-vidyā, is the linking process of devotional service that connects us with the Lord. When one studies the scriptures starting from the conclusion that all verses describe Krsna and our relationship with Him, armed with the proper philosophical conclusions, received through the Parampara, he can understand the deep meaning of the verses, parā-vidyā. Otherwise, one gets just the superficial meaning and has the impression that the verses describe other subjects apart from Krsna, aparā-vidyā. This illustrates the importance of the work of Srila Prabhupada in his books, condensing the teachings of the previous acaryas in his purports and giving us the conclusions by which we can understand the scriptures.

» The purpose of Vedic Sacrifices (Mundaka Upaniṣad #06)

Materialists perform such fire sacrifices with the desire of obtaining fruitive results, such as material auspiciousness and promotion to the celestial planets. Often, due to a poor fund of knowledge, they can't even understand the purpose of the sacrifice, seeing the demigods as separate deities. When sacrifices are executed with material desires, they produce only secondary material results, which are temporary. Even such material results are uncertain because fruitive sacrifices produce auspicious results only when properly executed. When there are faults in the execution, they produce negative results or no results whatsoever. Even if such sacrifices are successful, the material facilities obtained will remain only for a short time, being lost at the time of death, if not earlier. Even if one attains the celestial planets, one will have to come back to Earth after exhausting his pious credits. Such persons as described by the Lord in the Bhagavad-gita as alpa-medhasām (men of small intelligence), who take the endeavor of executing costly sacrifices without obtaining their true fruit.

» Destinations of different transcendentalists (Mundaka Upaniṣad #07)

Sacrifices performed with perfect knowledge and without material desires carry the performer to the spiritual sky. This pure performance of sacrifice is true renunciation. However, when one doesn't have the proper understanding, he is instead elevated to the higher planets, up to Satyaloka. As Krsna mentions in the Gita, one's destination follows his mentality and process of worship. Sacrifices thus grant different results according to the mentality of the performer. Fruitive activities are offered in the scriptures simply as a way to attract the masses and gradually lead them on the path of self-realization. Despite considering themselves intelligent, the performers of these ritualistic sacrifices are defined as fools, who miss the true goal of the Vedas, which is devotional service to the Lord. Material duties and pious activities are supposed to be performed in the spirit of karma-yoga, as a matter of duty, without attachment to the results, as explained in the Bhagavad-gita. When performed in this spirit, they gradually elevate us to the platform of devotional service. However, if one performs them for fruitive results and promotion to the heavenly planets, one fails to gain any permanent results.

» The path of the sages (Mundaka Upaniṣad #08)

Opposite to the karmi, who is mad after sense gratification, is the renounced sage, who has firm faith and fully dedicates himself to the practice of devotional service, purified of all material desires. Such a pure devotee escapes the cycle of birth and death and attains the Lord. After many lives as a karmi, going through the process of performing fruitive activities and being elevated to the celestial planets, just to be tossed back, one starts inquiring about spiritual knowledge. He then approaches a bona fide spiritual master in all humility. Without receiving true spiritual knowledge from a self-realized soul, one will have access to just the superficial meaning of the verses of the scriptures, and will thus never be able to reach the ultimate conclusion. Conversely, by receiving brahma-vidyā, perfect spiritual knowledge, and practicing these instructions, the sincere student can finally attain ultimate perfection.

» The foundation of the Universe (Mundaka Upaniṣad #09)

Although the Lord has no material form, as declared in the previous verse, He is the source of the material manifestation. Having originated from the energy of the Lord, the material creation is in one sense a manifestation of the Lord, and thus yogis who are not capable of conceiving His personal form are advised to meditate on the universe as a form of the Lord, with the higher planets forming His head, the sun and moon His eyes, the Vedas as His speech, etc. This understanding also helps us to realize how everything is connected with the Lord and how everything comes from Him. It is also a way to facilitate our meditation on Him, seeing the Lord everywhere we look. When we can perfectly understand the concept of the universal form, we can, literally, see the Lord anywhere we look. At the same time, however, the universal form is more or less imaginary, since, as declared, the Lord has no material form.

» The original purpose of the Vedas (Mundaka Upaniṣad #10)

Both the original purpose of the Vedas and the path of fruitive sacrifices come from the Lord, just as all living beings, the sources of sustenance, and spiritual qualities and practices. The material bodies of the living entities are very complicated machines, composed of the senses and mind, intelligence, vital air, etc., and all of these were created by the Lord, together with the sense objects. In other words, the Lord is the creator of both the world and the means we use to explore this world, and He is present in all these creations as the Supersoul. He also created the different types of duties prescribed in the scriptures by which one can progress in spiritual realization. One who comes to know this Supreme Lord, situated inside the heart, can cut the knots of ignorance that bind him to this world.

» The two souls living inside the cave (Mundaka Upaniṣad #11)

Both the Lord and the jiva reside inside the heart, but they are not the same. One is infinite and the other infinitesimal, one is the whole and the other the part. The individual soul is thus meant to serve the Lord. There are many eternals, but the Lord is the chief. During the day, when awake, we become immersed in all sorts of activities, but at night, when in deep sleep, our consciousness retracts to the cave of the heart, where we meet the Lord, just as in liberation. In all scriptures, many qualities of the Lord are mentioned, which make it impossible to negate His personality. Thus, both the Lord and the jiva are separated individuals, and they are so eternally. It is exactly the individuality of the Lord and the soul that makes the eternal relationship between them possible.

» Achieving the ultimate goal of life (Mundaka Upaniṣad #12)

Using the bow of the holy names, we should send our mind in the direction of the Lord, just as an arrow shot toward a target. This arrow of the mind should be sharpened by devotion to the Lord and not allowed to deviate to anything else. By this fixed meditation, we can attain the Lord, entering the spiritual sky, just as an arrow enters its target. The process of chanting should be practiced with fixed attention and the proper attitude of surrender. What happens after entering the spiritual sky? We remain as individuals and serve the Lord in one of the five types of transcendental relationships. The soul remains an individual even after entering the spiritual sky, just like a molecule of water entering the ocean or a bird entering a tree. There is no question of merging anywhere. This process of chanting the holy names and serving the Lord with a devotional attitude is the path of self-realization for all ages, it is just practiced in different ways. We should thus give up other talks and forms of worship and fix our attention on this supreme process of worship of the Supreme Lord, the refuge of liberated souls.

» Returning to our original position (Mundaka Upaniṣad #13)

The Lord is one, but He appears in many forms. He is present in His abode and inside everyone's heart. Possessing multiple, inconceivable potencies, He is the source and the maintainer of everything, and He is the foundation of all sources of light. Because the Lord has potencies and qualities, it is undeniable that He is a person. Conditioned life means ignorance, and this ignorance and darkness keep us away from the Lord. However, when illuminated by the light of transcendental knowledge, we can perceive the Lord's transcendental form. When this realization is obtained, all karma is destroyed, and we become free of all material contamination. All material designations appear as the result of the false ego, and when this root cause is cut, we can again see ourselves as pure souls.

» How the jīva falls into the material world (Mundaka Upaniṣad #14)

The Lord and the jiva living inside the heart are compared with two birds living on the same tree. Both share the same transcendental qualities, but one falls into illusion and becomes absorbed in eating the sweet and bitter fruits of the tree, while the other maintains His transcendental position. There is no meaning in the relationship between the soul and the body, but this connection is somehow established due to illusion, just as someone dreaming. Forgetting Krsna, the soul has been attracted by the external potency of the Lord from time immemorial. When the living entity forgets his constitutional position as an eternal servant of Kṛṣṇa, he is immediately entrapped by the illusory, external energy. The Lord is the master of this illusory energy and remains untouched by it. Because He remains transcendental, He can help the soul to return to His transcendental nature.

» Becoming like the Lord: the real meaning of sameness (Mundaka Upaniṣad #15)

We may be right in front of someone, but if we are looking the other way, we will not see him or her. Similarly, the Lord is not only present everywhere, but He personally follows every soul present inside the heart. As long as our attention is turned to material enjoyment, however, we don't see Him. When we finally turn our attention to the Lord by our practice of Krsna Consciousness, this eternal relationship is reestablished. The soul thus becomes just like the Lord, free from material contamination, and attains the Supreme destination. By reconnecting with the Lord, we become blissful in His association, and by sharing this with others, we become dear to Him. Sameness doesn't mean merging, but the similarity of qualities and interests, and living in the same location. This is explained in the Chandogya Upanisad, in the history of Śvetaketu and his father, Uddālaka. Mayavadis take the passage "tat tvam asi" as meaning that the soul and the Lord are one, but they are mistaken.

» The Supreme Destination (Mundaka Upaniṣad #16)

The Lord is a person, and His form is fully transcendental, beyond the reach of the material senses or intelligence. We can first conceive this unlimited, perfect form through the descriptions of the scriptures, and later by direct perception using our spiritual senses, as our spiritual consciousness awakens. Just as the Lord has a transcendental form, He has also transcendental activities. When we become situated in the transcendental platform, saturated with pure love, we can join these transcendental pastimes. Attaining this level of purity may appear inconceivable in our current state, but when the Lord is pleased by our service, we become endowed with all spiritual qualities. The Lord can take the soul out of material contamination and grant pure devotional service to anyone at any stage, but He does so only when one sincerely desires it. As long as this desire is not there, He respects the free will of the soul.

» Knowing the Lord (Mundaka Upaniṣad #17)

The Lord doesn't directly get in contact with the material energy, but at the same time, the whole material creation rests on Him. Everything depends on Him, but He doesn't depend on anything, therefore, He is the Supreme abode. He is situated in the spiritual sky and never comes in contact with matter, but at the same time, He becomes present through the reflection of His energy as Lord Garbhodakasayi Vishnu and Ksirodakasayi Vishnu, just as the sun reflected on a pot of water and then on the walls of a room. The infinite Lord can simultaneously permeate all material universes, while the infinitesimal soul can permeate just a single material body. Just as the Lord is present in the material world as a reflection, the pure devotee can see himself also present as a reflection of his original consciousness, reflected in the three divisions of the false ego and permeating the body, senses, and mind.

» Attaining the Supreme (Mundaka Upaniṣad #18)

Material intelligence can help us to make plans and act in this world, but it can't help us to realize the Lord. The Lord is completely free and independent and can be understood only by one whom He chooses. Therefore, the process of mental speculation is not useful for understanding the Lord; He can be understood only by devotional service. We should thus abandon material attempts and try to become pure devotees of the Lord. When we sincerely practice the path of bhakti, starting from the observance of regulative principles, spiritual knowledge is revealed to us. Only when our senses become purified by constant devotional practice, the truth of the Lord's pastimes, form, qualities, etc., is revealed.

» The final conclusions of the Mundaka Upaniṣad (#19)

The knowledge of the Muṇḍaka Upanisad was spoken by Angirasa to Śaunaka Rsi long ago, but this knowledge remains up-to-date and relevant, just as other vedic texts. It teaches supreme knowledge, brahma-vidya, which can lead us to perfection. This knowledge should be taught only to qualified students who have abandoned the path of fruitive activities and are now aiming for spiritual realization in devotional service. After being reinstated in his original Krsna Consciousness, the soul shines in his original spiritual qualities.

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Often we come to the end of Srimad Bhagavatam with lots of questions in mind:

• From where did the soul come?

• If I’m part and parcel of Krsna, how did I fall into this material world?

• Have I been here since the beginning?

• Do I have an eternal relationship with Krsna, or being “eternally conditioned” I’m just a product of this material world without ever having been with Him?

• If it’s said devotional service is eternally established, why do I don’t have it now?

• Is it the “me” who lives now in the material world, the same “me” that exists in the spiritual sky?

• Even if I go back to Godhead, what is the guarantee I will not fall back into this material world?

One of the reasons we often come to the end with such questions is that we often don’t study the eight chapters with the teachings of Lord Kapila, which is precisely the place where these questions are answered. Because these chapters contain very dense philosophy, we often just skip through them, and we lose a lot by doing so.

This is possibly the first course available that offers a deep study of these teachings. It may help you find answers to your questions. Just as in the other courses, you have access to both the lessons and the corresponding texts.

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» The Sankhya Philosophy of Lord Kapila (#01)

Lord Kapila offers an incredibly detailed explanation about the universe, the goal of life, and the process of devotional service, the very means to achieve this goal.
What makes Sankhya philosophy special is that it describes both the workings of this material world, including the creation of the material universe, the structure of the material elements, how the soul becomes entrapped in matter, etc., and the process of devotional service that helps us to become free of it. This makes Sankhya a very fascinating study for all inquisitive minds because it answers our questions on both aspects.

» Understanding the Vedic Universe (#02)

In this second part of the course on the teachings of Lord Kapila, we will study the nature of this material world and our relationship with it. The soul is transcendental, just like the Lord is, but because the soul is very small, it can fall under the control of material energy, while the Lord never falls into illusion. Even though it may be dificult to understand how the transcendental soul falls into illusion, and how the spiritual soul can become related to matter, it is still a fact that we are here. By understanding the nature of this world, we can see the light behind the illusion and find our way back.

» Conclusion of the descriptions of creation (#03)

The previous chapters in the second and third canto of Srimad Bhagavatam include several descriptions of the creation of the universe. Each of these descriptions brings new details, helping us to progressively grow our understanding. These different explanations may seem at first disconnected from each other, but they just offer the same description from different angles, just like a description of the same story from the viewpoint of different characters helps us to understand the whole plot. Now, in chapter 26, Lord Kapila offers a description that puts all the previous explanations together and helps us to understand the full plot behind the creation of this material world and our imprisoning inside of it.

» Becoming free from the material illusion (#04)

Mayavadis see this material world as false, and in this way they reject it. As Vaishnavas we don't accept this material world as false, nor do we reject it. The material world is the energy of the Lord and is a place for His pastimes. What we reject is the illusory concept of seeing this world as separate from Krishna. This illusory concept is what is called Maya, and that's what keeps us bound in material existence. Many pure devotees live in this material world, such as Arjuna and Narada Muni. Although they technically live here, they are not bound by Maya.

» How the material universes are created (#05)

Up to here, we had a description of the creation of the material elements, which is part of the primary creation performed by the Lord. Up to this point, there are no material universes, just the mass of material elements in the form of the mahat-tattva. The elements are now manifest, but still not assembled in the form of the universes. It's important to emphasize that in the definition given in the Vedas, the material elements are different from matter. The elements created at this stage manifest later (during the creation of Brahma) as different grades of matter. The elements we studied up to here are still subtle manifestations. We can think of them more like energy, and not as something we can physically touch.

» How the soul falls into the material world without leaving the spiritual sky (#06)

A central point in Prabhupada's teachings is the idea that the soul is an eternal servant of Krishna. The original consciousness of the soul is Krishna Consciousness, and being eternal, this original consciousness can't be lost, although it may be temporarily covered. Due to free will, the soul comes to the material world, where due to the identification with the false ego, the soul gradually becomes covered by the intelligence, mind, senses, and eventually, a gross body, forgetting his original spiritual nature. As he explains, the soul doesn't really fall into the material world, remaining in his eternal position, just like someone sleeping.

» Returning to our original position (#07)

In this part, the "fall" of the soul in the material world continues to be discussed. What binds us to this temporary world, and how can we finally become free? What exactly is our position here and how can the pure soul become so covered by illusion to the point of becoming a dog or a horse? A very important point to be understood in this connection is the role of the false ego and how it twists our intelligence, making us see the impermanent as eternal and reality as ephemeral.

» Seeing the Spiritual Form of the Lord (#08)

In the previous two chapters, Lord Kapila described the constitution of the universe, the nature of the soul, and the entanglement in the illusory material world. He then concluded that devotional service is the supreme process to become free from this conditioning. Now, Lord Kapila will explain the process of devotional service in more detail. The first step in order to become fixed in devotional service is to fix the mind. Once the mind is fixed, we can meditate in the personal form of the Lord. This meditation is the essence of the process of devotional service. Without meditating in the form of the Lord, we become stuck in a quasi-impersonal platform, where we may accept intellectually the idea of devotional service, but we are not really capable of seeing Him as a person.

» Developing Pure Love (#09)

In this part, Lord Kapila describes the practical process of meditation on the form of the Lord. This same process applies to the yogi seeing the Lord inside the heart and to the devotee seeing the Lord in the temple. Understanding how these two processes come together is essential for relating the teachings of Lord Kapila to our spiritual practice. Without this understanding, we tend to think that Kapila describes a process that is not applicable to us, and fail to realize the purpose of His instructions.

» Different categories of devotional service (#10)

In the previous chapters, Lord Kapila already described the creation and structure of the material world and how the soul becomes entrapped in it, as well as the process of devotional service by which the soul can become free. Just as material life starts when the soul's consciousness becomes focused on the material world, liberation comes when our consciousness is transferred back to Krishna. This original, transcendental consciousness of the soul is what Srila Prabhupada defines as Krishna Consciousness. That's what we have to regain somehow or another.

» Developing pure devotional service (#11)

For a Vaishnava, the process is not so much about stopping material activities, but in developing activities in Krishna Consciousness. Once one becomes absorbed in transcendental activities, one automatically stops with all unwanted engagements. As Krishna explains in the Bhagavad-Gita, everyone acquires a certain nature according to the influence of the material modes, and is very difficult to go against it. One can suppress his nature for some time, but it doesn't work very well in the long run. A more productive process is to just use these natural propensities to work in Krishna Consciousness. That's the main message from the Bhagavad-Gita, and we can see that Lord Kapila also recommends it.

» The ultimate goal (#12)

Although Lord Kapila describes the practice of mystic yoga, the ultimate goal is pure devotional service, therefore the process He describes is not different from what we practice apart from a few details. We meditate on the deity instead of meditating in Paramatma inside the heart, but the process of meditation on the form of the Lord is the same. Similarly, we chant the Maha Mantra instead of the Omkara, but the process of reciting and fixing our attention on the transcendental sound vibration is the same. When the processes of Karma, Jñāna, or Yoga are practiced with some other purpose, they are considered separate processes, but when they are practiced with the goal of achieving devotional service, they are considered part of the Bhakti process.

» Life and death of a materialistic person –a description of hell (#13)

The problem with material activities connected with sense gratification is that they are almost always sinful and thus result in quite painful results in the long run. We receive the human form of life as an opportunity to realize our eternal position as servants of Krishna. It is a great blessing, but it also entails great responsibility. The danger starts when we become enamored by the opportunities of material sense gratification offered by our current body and forget about the goal of life. Studying the adverse results of our actions is part of the process of development of knowledge that can free us from this material world.

» The suffering of new birth (#14)

In chapter 31, Lord Kapila gives a quite negative description of the life of a baby in the womb and after birth. Lord Kapila describes, for example, that "Bitten again and again all over the body by the hungry worms in the abdomen itself, the child suffers terrible agony because of his tenderness. He thus becomes unconscious moment after moment because of the terrible condition." And that, "Laid down on a foul bed infested with sweat and germs, the poor child is incapable of scratching his body to get relief from his itching sensation to say nothing of sitting up, standing or even moving." This gives us a quite dark description. After reading it, one may decide to never have a child, since why should we want to put someone in such a situation? However, there are a few points to examine.

» Our eternal nature beyond death (#15)

Although we are eternal servants of Krsna, when we come in contact with the false ego, followed by the mind, intelligence, etc. a new material identity is formed. This identity is different from the real identity of the soul, but because we firmly identify with it, for practical purposes, this material identity becomes "us". In this way, we become entrapped in the material dreamland. Although the eternal nature of the soul is still existing and is never lost, we forget it.

» A summary of Kapila's teachings (#16)

The result of performing material activities is that one becomes more attached to matter. Activities performed in devotional service however have the opposite effect, they make us gradually detached from all material activities. This happens because devotional service results in spiritual realization, real spiritual knowledge that gradually destroys our bond to this material world. The process of becoming attached to the Supreme and detached from matter happens simultaneously. As Prabhupada explains: "A hungry man feels strength and satisfaction from eating, and at the same time he gradually becomes detached from eating anymore. Similarly, with the execution of devotional service, real knowledge develops, and one becomes detached from all material activities. In no other activity but devotional service is there such detachment from matter and attachment for the Supreme."

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Verses of the Taittiriya Upanisad are often quoted by Srila Prabhupada. Srila Baladeva Vidyabhusana also quotes several verses in the Govinda Bhasya and explains their conclusions. It is considered one of the eleven principal Upaniṣads. Although a relatively small book, it brings very deep knowledge about the nature of the absolute truth and our relationship with Him.

The name "Taittiriya" comes from the Sanskrit word "tittiri", which means "partridge". This is connected with the story of the disciplic succession of the Yajurveda after Vyasa transmitted it to Vaisampayana.

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Somehow, Vaisampayana became guilty of killing a Brahmana, which led his disciples to study the Atharva Veda and execute strict vows in order to free their guru from the sin. This led to the pastime of part of the mantras being vomited and collected by his disciples in the form of partridges

The Yajurveda is divided into two main sections, the shukla (white) Yajurveda and the krsna (dark) Yajurveda. These names don't have to do with the topics discussed, but just with the organization. The white Yajurveda consists of sections of verses that are well-organized and categorized, while the dark Yajurveda is composed of verses that are not so well-organized and often appear to have little connection with each other. The Taittiriya-Samhita mentioned in the pastime is one of the four Samhitas that compose the dark Yajurveda.

:. Taittiriya Upaniṣad #1: An introduction to the Taittiriya Upaniṣad

The Taittiriya Upanisad is composed of three chapters. The Śikṣā-vallī transmits spiritual knowledge in the context of the education of students in the Vedic gurukulas. The Ānanda-vallī is centered around the description of the anna-maya, prāṇa-maya, mano-maya, vijnana-maya, and ananda-maya, discussing the evolution of consciousness of the conditioned soul, going from being absorbed into the basic needs of the body, all the way up to the platform of pure devotional service, and the Bhṛgu-vallī gives additional clarification and the conclusions of the text.

:. Taittiriya Upaniṣad #2: The teaching of connecting links

There are many other sets of interdependent things in the material creation. The fact everything depends on something else leads to the conclusion there is someone independent, who controls all.

:. Taittiriya Upaniṣad #3: The sacred syllables

The vyāhṛti are sacred syllables or mantras which are very foundational in the Vedic tradition. They are found in the Gayatri mantra and recited in all kinds of sacrifices and ceremonies.

:. Taittiriya Upaniṣad #4: Positive spiritual identity

Although being a husband or a wife is not the svarūpa of the soul, these positive identities can help for the time being, helping one to perform his or her duties and thus gradually progress.

Taittiriya Upaniṣad #5: How the soul meets the Lord at the end of every day

During deep sleep, the soul meets the Lord in His form as Paramātmā at the end of each day. Being the eternal part and parcel of the Lord, the soul can't remain separated from Him. How does this happen, and what makes these meetings different from liberation?

:. Taittiriya Upaniṣad #6: Five levels of consciousness

Understanding the different levels of consciousness: anna-maya, prana-maya, mano-maya, vijñāna-maya, and ānanda-maya, which are the essence of the teachings of the Taittiriya Upanisad.

Taittiriya Upaniṣad #7: The ānanda-maya: reaching ultimate bliss

"He who knows the bliss of that Supreme Lord, the ananda-maya, whom the mind fails to find, fears nothing. Material thoughts don't affect him. He doesn't rejoice with the good or lament for the evil"

:. Taittiriya Upaniṣad #8: The source of all existence

The final part of the course on the Taittiriya Upanisad, revealing the ultimate conclusions of the text, and how they can be applied in our practical life.

Share Mysteries of the Vedas (Caitanya Chandra Dasa)

The third and fourth cantos of the Srimad Bhagavatam are centered around the conversation of Vidhura and Maitreya. All the pastimes narrated there, including the pregnancy of Diti and the birth of Hiranyaksa and Hiranyakashipu, the pastime of Kardama Muni and Devahuti, the instructions of Lord Kapila, Daksa offending Lord Shiva and Sati leaving her body, Prthu Maharaja milking the Earth and so on, are part of this discussion.

In this course, we will go deep into the meaning of all the 12 cantos of the Srimad Bhagavatam. Here we have the complete course on the third canto, including text, the PDFs, and the lessons in both audio and video format:

Srimad Bhagavatam #18: Vidhura meets Uddhava (chapters 3.1 and 3.2)

Before meeting Maitreya, Vidhura met Uddhava and listened to a summary description of Krsna’s pastimes. This description represents the first time these intimate pastimes of the Lord are discussed in the Srimad Bhagavatam. The first canto is centered on the activities of the Pandavas and the birth of Pariksit Maharaja, as well as the different incarnations of the Lord, while the second canto explains the Virat-rupa and the process of Mystic yoga, and gives us the philosophical basis for surrendering to the Lord and accepting the process of constantly remembering Him. The beginning of the third canto, however, brings us the first description of the Lord’s intimate pastimes. After our understanding is further deepened in the subsequent cantos, we will have the same pastimes described in much more detail in the 10th canto.

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Srimad Bhagavatam #19: The creation of the material elements (chapters 3.3, 3.4, and 3.5)

Maitreya starts his narration by giving an explanation of the four original verses of the Srimad Bhagavatam. The line “aham evāsam evāgre” is misinterpreted by Mayavadis and speculators who don’t want to accept the supremacy of the Lord, but the real meaning is that before the creation of the material universe, when there were no material elements, no universes, no planets and not purusha incarnation, only the Lord existed as Maha-Vishnu.

Most atheistic philosophies believe that the universe is created automatically by the interaction of the different material elements, but Srimad Bhagavatam explains that the material energy is just the effect. The cause is the Supreme Lord. Just like a pile of bricks doesn’t organize itself into a building, the material energy can’t move without the transcendental touch of the Lord.

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Srimad Bhagavatam #20: The blueprint of the Universe (chapter 3.6)

The material elements and even their predominating deities have no power to create for themselves, just like factory workers have no ability to produce a new car alone. Unless there is a project and a manager to guide them, nothing will be done. Similarly, the predominating deities of the material elements can only offer their work in manipulating the building blocks of the material manifestation. For the cosmos to manifest, a project is necessary, as well as competent managers who can oversee the construction. Both things have to be provided by the Lord. In this sixth chapter, we will see how the Supreme Lord provided these two components, so the process of creation could be completed.

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Srimad Bhagavatam #21: Brahma appears from the lotus flower (chapters 3.7, 3.8, and 3.9)

This lotus flower from which Lord Brahma appears is coated by all the material elements of the material creation. It also contains all the fruitive activities of the souls, the material modes, and so on. Everything that will form the material creation is originally part of this lotus. The subtle universal form has the same form as the universe when manifested. The gross manifestation created by Brahma just superimposes this subtle manifestation created by the Lord. Because all the material elements that form the planets were originally inside this gigantic lotus flower, it is sometimes said that the planets reside inside the steam of the lotus. It is not that the planets are all literally situated inside the lotus, but the material elements that compose them once were.

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Srimad Bhagavatam #22: Cosmic time in the Vedas (chapters 3.10 and 3.11)

After hearing about the prayers of Brahma and the blessings he received from the Lord, Vidhura wanted to know about the subsequent creations of Brahma. Maitreya starts his answer by describing how after meeting the Lord, Brahma engaged in penances for 100 celestial years more before starting the creation. After this period, his concentration was broken by strong cosmic winds that made both the Garbhodaka Ocean and the universal lotus tremble. The lower part of the universe, where the lower planets as well as Bhu-mandala were supposed to be was thus completely flooded. Being put in such an awkward situation, Brahma’s attention returned to his service of creating the universe.

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Srimad Bhagavatam #23: The creation of Brahma (chapter 3.12)

It’s mentioned that Brahma started the creation by creating illusory engagements, such as self-deception, the sense of death, anger after being frustrated, the sense of false ownership, and the illusory bodily conception (that makes one forget his real identity as a soul). It’s easy to understand why such influences were created first since they constitute the basis of conditioned life in this material world. If one does not identify with the body and believes he possesses things in this material world, what is the possibility of remaining conditioned here? These are influences that affect all conditioned living beings.

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Srimad Bhagavatam #24: The cycles of the Manus (chapter 3.13)

The appearance of Svāyambhuva Manu is an important event in the creation of the universe because it marks the start of the first manvantara. There are 14 manus in a day of Brahma, in a sequence that repeats in each of his days. At the end of each manvantara, a great process of extinction occurs, with the previous Manu and all demigods leaving their posts. After a long period of managing the universe (a Manvantara lasts for 306.72 million years), these demigods receive the opportunity of being promoted to Maharloka, from where they continue gradually progressing.

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Srimad Bhagavatam #25: Pregnancy of Diti in the evening (chapters 3.14 and 3.15)

The desire of Diti to beget children was perfectly in accordance with religious principles, and she approaching her husband with this purpose was also appropriate. To beget a few children and properly educate them is the main purpose of a religious marriage. The problem is that in her anxiety, Diti approached her husband at an inappropriate time, when he was performing his religious duties at the end of the day. Brahmanas are supposed to chant the Gayatri mantra and perform other duties three times per day, at sunrise, noon, and sunset. At these times one is restrictedly prohibited from being engaged in sexual activities. This resulted in the appearance of two great demons.

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Srimad Bhagavatam #26: The fall of Jaya and Vijaya (chapter 3.16)

At the end of chapter 15, the four Kumaras offered prayers to the Lord when He appeared at the gate. Now, in chapter 16 the Lord answers to them and offers a solution for the situation.

Jaya and Vijaya are eternal servitors of the Lord, but at the same time, they committed a mistake in stopping the sages. The Lord understood that the essence of the problem was that the Kumaras were anxious to see Him, and therefore he went personally there, accompanied by Lakshmi Devi to give them an audience. In his purport, Prabhupada mentions the case of Haridasa Thakura, who was also not allowed to enter the temple to see Lord Jagannatha in Puri. Just like the Lord came to see the Kumaras, He was also coming personally to see Haridasa Thakura as Sri Caitanya Mahaprabhu.

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Srimad Bhagavatam #27: Lord Varaha fights Hiranyaksa (chapters 3.17, 3.18, and 3.19)

When the demigods saw themselves incapable of solving the situation, they anxiously traveled to Brahmaloka and asked Lord Brahma for help. Lord Brahma answered by telling them the story of the curse of Jaya and Vijaya by the four Kumaras but openly admitted that he was not able to do anything. As He explained: “Those two principal doorkeepers of the Personality of Godhead have now entered the womb of Diti, the powerful semen of Kaśyapa Muni having covered them. It is the prowess of these twin asuras [demons] that has disturbed you, for it has minimized your power. There is no remedy within my power, however, for it is the Lord Himself who desires to do all this.”

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Srimad Bhagavatam #28: Brahma populates the universe (chapter 3.20)

In the 20th chapter, the narration returns to the first manvantara, with more details of the creation of Brahma, the reign of the 1st Manu, Svāyambhuva, and later the description of the marriage of Kardama Muni and Devahuti and the appearance of Lord Kapila, Daksa cursing Lord Shiva, the pastime of Dhruva Maharaja, and the appearance of Prthu Maharaja, all of which happened in the 1st manvantara.

In reality, Jaya and Vijaya were cursed at the end of the 5th manvantara and took their first births in the 6th manvantara, but this is just a small detail. Some believe that instead of two separate appearances, Lord Varaha appeared only once, in the first Manvantara, coming out of the nostril of Brahma. Then, after lifting Bhu-Mandala he waited inside the water until the 6th manvantara to perform his pastime of fighting Hiranyaksa. Prabhupada doesn’t discard this possibility, saying everything is possible for the Lord.

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Srimad Bhagavatam #29: Kardama Muni and Devahuti (chapters 3.21 and 3.22)

After hearing about the creation of Brahma in the previous chapter, culminating with the creation of the Manus, Vidura asks to hear more about the descendants of Svāyambhuva Manu. Most of the narrations of the Srimad Bhagavatam revolve around the genealogical tree that started with Brahma and his sons. This succession started at the beginning of the current day, with the creation of the universe, and continues up to now. The genealogical tree of every human being, as well as every demigod or demon, can be traced back to these original personalities who have existed since the beginning of the universe.

We can see that although it is declared right in the first verses that the Srimad Bhagavatam deals only with pure topics connected with devotional service to the Lord and all forms of fruitive activities and materialistic religion are rejected (dharmaḥ projjhita-kaitavo ’tra), there is a lot of discussion about family life. In chapter 21 we will study the conversation between Manu and Kardama Muni, where Manu convinces him to accept his daughter Devahuti in marriage, in chapter 22 we hear about their marriage, in chapter 23 about their honeymoon, including details about their sexual life, and so on. The answer is that their family life is a pure example of pure family life in Krsna Consciousness and is not outside the scope of devotional service.

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Srimad Bhagavatam #30: Ideal family life (chapters 3.23 and 3.24)

Before narrating the explanation given by Lord Kapila in the Sankhya philosophy, Maitreya described the family life of Kardama Muni and Devahuti in chapters 3.23 and 3.24. One may question why Srimad Bhagavatam describes their family life, instead of focusing on the teachings of Lord Kapila, but the obvious answer is that Bhagavatam describes it because that’s not less important. The family life of Kardama Muni is not only pure, conducted with the purpose of bringing a ray of Vishnu, an incarnation of the Lord who could benefit the entire universe, but is also a great example for us, illustrating values that are essential for a spiritually conducive family life. It is not possible for us to imitate the austerities of Kardama Muni and Devahuti, nor is it recommended, but we can learn from their example.

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This first chapter in the second canto is called “The First Step in God Realization” because it includes an explanation of meditation in the universal form, which allows us to see the Lord everywhere.

At the end of the first canto, Pariksit Maharaja asked about the way of perfection for all persons, especially for one who is about to die. What should a person hear, chant, remember, and worship? What should he not do? The answer to this question is the process of pure devotional service to the Lord, which was already hinted at in the first canto. Sukadeva Goswami starts his answer by revealing that the answer to this question is the prime subject matter for hearing, and it is approved by all.

In this course, we will go deep into the meaning of all the 12 cantos of the Srimad Bhagavatam. Here we have the complete course on the second canto, including text, the PDFs, and the lessons in both audio and video format:

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Srimad Bhagavatam #12: The first step in God-realization (chapter 2.1)

After Pariksit Maharaja presented his questions before Sukadeva Goswami, the great sage started to reply. In the first canto, Suta Goswami answers the questions of Saunaka Rishi, while in the second canto, the Same Suta Goswami narrates the conversation between Sukadeva Goswami and Maharaja Pariksit.

In the first canto, Vyasadeva started his recitation with the words “oṁ namo bhagavate vāsudevāya”, offering his respects to the Supreme Lord. Now, in the second canto, Sukadeva Goswami starts his recitation by uttering the same words. The word “Bhagavan” can sometimes be used in relation to an ordinary powerful person, but Vāsudevāya makes it clear who is being addressed, “Kṛṣṇa, the son of Vasudeva”.

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Srimad Bhagavatam #13: The Lord in the Heart (chapters 2.2 and 2.3)

At the end of each day of Brahma, the universe is partially destroyed and has to be recreated at the beginning of the next day. From the scriptures, we learn that although Brahma is very powerful, he is a living being, just like us. The soul inside the body of Brahma is not different from the soul in the body of an ant. How come Brahma can be so powerful to the extent of creating an entire universe, while the ant can just lift a grain of sugar?

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Srimad Bhagavatam #14: The process of creation (chapters 2.4 and 2.5)

After hearing the words of Saunaka Rsi, Suta Goswami continued his description of the discussion between Sukadeva Goswami and Maharaja Parikisit, answering the question the Rsi asked in verse 2.3.13 (What did Mahārāja Parīkṣit again inquire from him after hearing all that he had said?).

To answer the question of Maharaja Pariksit, Sukadeva Goswami goes back in time, to the beginning of the current day of Brahma, and narrates an ancient conversation between Narada Muni and Lord Brahma that describes the creation of the universe, and debunks the idea that everything appears by chance. Everything has a cause, just like the cause of a car is the car factory, the cause of the universe is the Supreme Lord, acting through His potencies.

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Srimad Bhagavatam #15: The Lord is the cause of all causes (chapters 2.6 and 2.7)

Being present inside each universe as Gabodakasayi Vishnu and Ksirodakasayi Vishnu, the Lord is the foundation upon which the whole material creation rests. Everything is created and maintained by His energy. The Lord is thus called the virat-purusha, the enjoyer of the cosmic manifestation, since everything is generated from His energy, and ultimately everything exists to satisfy Him.

In the first chapter, it was mentioned that Lord Brahma meditated in the universal form, the virat-rupa, to remember how to create the universe. As we also studied, there are two processes of creation: the primary creation, performed by Lord Maha-Vishnu, and the secondary creation, performed by Lord Brahma. The universal form exists even before the creation of the universe as part of the primary creation, a concept or model that guides the creation of Brahma. By meditating in this form, Brahma obtained all the necessary knowledge to recreate the universe the way it was before.

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Srimad Bhagavatam #16: Lord Brahma sees the Lord (chapter 2.8)

In the previous chapters, Brahma described the process of creation, described the glories of the Lord, and revealed that devotional service unto Him is the ultimate goal of life. In the end, he asked Narada Muni to expand this description and teach it to others. This is a very ancient conversation that happened at the beginning of the day of Brahma, more than two billion years ago. Since then, Narada Muni has been traveling and speaking about devotional service.

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Srimad Bhagavatam #17: Srimad Bhagavatam is the answer for all questions (chapters 2.9 and 2.10)

In the previous part, we studied the meaning of the Catuh-sloki Bhagavatam, the four original verses that Krsna spoke to Brahma in answer to his four questions. After receiving these instructions from the Lord, Brahma began to re-create the universe, as it was previously. Brahma doesn’t create the universe according to his whims, but according to the project conceived by the Lord. In this way, the universe is always created in the same way, in a renewed state. The material energy is never transformed into something else, but it is permutated, or rearranged in the form of the material creation. When the universe is destroyed, the material energy returns to its original state, just like a bunch of Lego blocks that can be assembled into different toys and later disassembled. In this way, the same material energy can be reused eternally in the different cycles of creation, which are in turn connected with the breath of Lord Maha-Vishnu.

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Srila Vyasadeva himself argues (on SB 1.1.2): śrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥ, “This beautiful Bhāgavatam is sufficient in itself for God realization. What is the need of any other scripture?”

The words “kiṁ vā parair” mean, literally, “What is the need for any other scripture?” This comes directly from the person who compiled the Vedas and understood their meaning better than anyone else.

In this course, we will go deep into the meaning of all the 12 cantos of the Srimad Bhagavatam. Here we have the complete course on the first canto, including text, the PDFs, and the lessons in both audio and video format:

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Srimad Bhagavatam #01: Bhagavatam is the conclusion of the Vedas

In this first part, we discuss how the Srimad Bhagavatam is the conclusion of the Vedas. To understand why the Srimad Bhagavatam is so important, it’s useful to understand a little about two other books: The Vedanta Sutra, by Vyasadeva, and the Tattva-Sandarbha, by Srila Jiva Goswami.

In his Tattva-Sandarbha, Srila Jiva Goswami makes a long analysis of the process by which we can obtain perfect knowledge. Nowadays of course it’s easy since we have the books from Srila Prabhupada, but it used to be harder.

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Srimad Bhagavatam #02: questions of the sages (chapter 1.1)

In the first part, we discussed how we can obtain perfect knowledge, and how the Srimad Bhagavatam is the conclusion of all the Vedas. If one has time, he may gradually study all Vedic literature, starting from the four Vedas, then the Mahabharata, the Upanisads, all the Puranas, etc. However, people of our age, who have limited attention and short lives can attain perfection by just studying the Srimad Bhagavatam.

The Srimad Bhagavatam brings the highest knowledge, directly describing the Supreme Personality of Godhead. The Srimad Bhagavatam is considered thus the essence or the ripened fruit of all Vedic literature.

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Srimad Bhagavatam #03: Devotional service (chapter 1.2)

In the second part of the course, we studied the sex questions the sages asked Sukadeva Goswami and their answers.

After answering that the process of devotional service is the essence of all scriptures and explaining that the goal of performing our duties is to gradually elevate ourselves to that platform, Suta Goswami describes the process of devotional service in more detail. In one sense, all these verses are still part of the answer to the second question, but to make it easier to follow we first studied the short answers for all six questions and now we will study the details of the process of devotional service given in the second chapter, describing how can we attain this ultimate goal, and how to surpass the difficulties we can come upon on this path.

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Srimad Bhagavatam #04: Incarnations of Krishna (chapter 1.3)

Just like the second chapter gives a concise description of the process of devotional service, the third chapter gives us a description of the incarnations of Krsna which will be explained in more detail during the whole Srimad Bhagavatam. The third chapter also includes a special verse, the paribhasa-sutra of Srimad Bhagavatam.

The paribhasa-sutra is the verse that gives the essence of the whole book. Just like a king reigns over all subjects, the paribhasa-sutra is the verse that reigns over all other verses. All the verses of the Srimad Bhagavatam must be understood under the optics of this paribhasa-sutra if one hopes to understand the correct conclusion of the text.

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Srimad Bhagavatam #05: Narada instructs Vyasadeva (chapters 1.4, 1.5, and 1.6)

The Srimad Bhagavatam started with Saunaka Rishi asking questions to Suta Goswami. He wanted to know about the ultimate goal for all people, the essence of all scriptures, the pastimes of the Lord, and the shelter for people living in Kali-yuga. During the course of the answers of Suta Goswami, it became clear that the answer to all these questions is the same: The Srimad Bhagavatam. Saunaka Rishi then becomes interested in hearing more and begins the 4th chapter by congratulating Suta Goswami and asking him to narrate the Srimad Bhagavatam to them.

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Srimad Bhagavatam #06: Aswattama punished (chapters 1.7 and 1.8)

At the end of chapter 6, Narada Muni leaves after instructing Vyasadeva. Chapter 7 starts with Śaunaka Ṛṣi inquiring about what happened after that. What did he do after receiving these instructions from his spiritual master? Indirectly, Śaunaka Ṛṣi is asking how the Srimad Bhagavatam was compiled.

Suta Goswami answers by describing the meditation of Vyasadeva before starting his work in compiling the Srimad Bhagavatam. Meditating on the bank of the river Sarasvati, he was able to see the Lord along with His external energy.

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Srimad Bhagavatam #07: Passing away of Bhismadeva (chapters 1.9, 1.10, and 1.11)

Bhismadeva was defeated by Arjuna and Srikandi during the 10th day of the battle of Kuruksetra. Dozens of arrows transpassed his body, but he landed in such a way that the arrows supported the weight of his body, and he didn’t touch the ground. It looked like he was lying on a bed of arrows. Later, at his request, Arjuna added three arrows under his head, that served as a pillow. Any regular person would die instantly in this situation, but because Bhismadeva had the blessing he would not die until the time he had chosen, he remained alive and conscious, even in this situation. He was waiting for an auspicious moment to leave his body.

It’s mentioned in the Bhagavad-Gita that a yogi should leave his body during the months the sun travels in the northern hemisphere, so Bhismadeva was patiently waiting for the right period to come.

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Srimad Bhagavatam #08: Drtarashtra leaves home (chapters 1.12, 1.13, and 1.14)

In this chapter, we have the story of Vidhura returning to the palace to preach to his brother Dhrtarastra and thus save him from a degrading position. Chronologically speaking, this happens after the discussions between Vidhura and Maitreya on the 3rd and 4th cantos. However, it is included here in the first canto because it is connected with the pastimes of the Pandavas. The narrations of the Srimad Bhagavatam are organized by topic and not in chronological order, since the concern of Sukadeva Goswami and Suta Goswami are instructing us in the spiritual science, and not on writing a history book. In any case, during the lessons, we will also try to understand the chronological order so that you can get both sides.

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Srimad Bhagavatam #09: The disappearance of Krishna (chapter 1.15)

Arjuna is the constant companion of Krsna. Every time Krsna appears in some universe of this material world, Arjuna appears with Him. They are always together. In the Bhagavad-Gita, when Arjuna asks Krsna how could he have spoken the Bhagavad-Gita to Vivasvan, millions of years ago, Krsna answers that Arjuna was also present when this happened, but he had forgotten, while He still remembered.

Now, facing the separation from the Lord, Arjuna is completely devastated. The inquiries from Maharaja Yudhisthira in chapter 14 just increased his grief. Nor was it possible for him to reply properly, because his voice was completely choked-up.

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Srimad Bhagavatam #10: Pariksit meets Kali (chapters 1.16, and 1.17)

Chronologically, the age of Kali began just after the battle of Kuruksetra, but its effects were been checked due to the presence of Krsna. As soon as Krsna left, the effects of the age of Kali manifested, which was noticed by Maharaja Yudhisthira. However, when Pariksit ascended to the throne he decided to fight with Kali, checking his influence. In his purport, Srila Prabhupada connects the root cause of Kali-yuga with low-class men in the modes of passion and ignorance coming to power. These ignorant leaders hurt both the cows and the Brahminical culture, which are the basis of any progressive society. When the basis is destroyed, people can easily fall under the degrading influence of Kali. Pariksit Maharaja was well aware of it, therefore he wanted to cut it from the root.

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Srimad Bhagavatam #11: Pariksit cursed (chapters 1.18 and 1.19)

As long as Pariksit was on the planet, there was no chance Kali could flourish. However, at the same time, Kali-yuga is part of the universal cosmic order. The degradation of Kali-yuga creates an opportunity for the most degraded souls, who don’t have enough pious merits to take birth in other eras, to take birth and have the opportunity of receiving the mercy of Sri Caitanya Mahaprabhu. Another factor is that Pariksit was Krsna’s pure devotee, and Krsna wanted him back. We often think that living a long life is a blessing, but this is not exactly true for a pure devotee, because a long life means staying more time in this world. Krsna allows His pure devotees to stay for some time amongst us to give us association, but this is only for a limited time. Pure devotees don’t belong to this world, and eventually, Krsna takes them back.

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01 An Introduction To Vedanta Philosophy From The Vaishnava Perspective

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This course is divided into four parts. Here you can listen to or watch everything:

Part 1: Applying the six levels of thinking to the study of the sastras

An idea that is prevalent in modern educational psychology to promote higher levels of education and thinking is Bloom's Taxonomy, based on six stages of thinking. It offers a framework for analyzing and evaluating concepts, processes, procedures, and principles, rather than just remembering information.

It teaches the students how to go deeper in their studies and understand and apply what they are learning. This is a technology that can be very useful when we study the sastras, bringing us from the level of just reading information, to the level of being able to understand and apply it. Reaching the higher stages can help us better understand and find practical applications for the spiritual knowledge we are studying. This same scale can be applied to all areas of knowledge.

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Part 2: The evolution of spiritual understanding: Lord Buddha and Sankaracarya

A famous story: Once, six blind men started touching an elephant. The first bumped against its belly and concluded that the elephant was just like a wall. The second touched its tusk and concluded that the elephant was just like a spear. The third touched his trunk and concluded that the elephant was similar to a snake. The fourth touched one of his legs and concluded the elephant was just like a tree. The fifth, who touched its ear, concluded the elephant was like a fan, while the last touched its tail and concluded the elephant was just like a rope. The six blind men thus started arguing about who was correct.

Similarly, there are many different philosophical systems in India: The teachings of Lord Buddha, the philosophy of Sankaracarya, and finally the four great Vaishnava acaryas. These different systems represent an evolution of philosophical thinking, in which each acarya has built on top of the philosophy propounded by the previous.

This created a chain that brings us to the teachings of Sri Caitanya Mahaprabhu, who revealed the science of the eternal relationship of the soul with the Supreme Lord in its totality.

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Part 3: The Vaishnava schools: Ramanujacarya and Madvacarya

Sankaracarya spoke the truth, but not the whole truth. He hinted at the true conclusion of the Vedas being the process of devotional service, but most of his followers were not able to catch it. Instead, they emphasized the impersonal aspects of the philosophy and ended up becoming full-blow Mayavadis.

- However, Sankaracarya's work was not in vain. He fulfilled his mission of reducing the influence of Buddhism in India and brought back the study of the Vedas and the acceptance of Brahminical culture. Although not able to understand the real meaning of the scriptures, people again accepted the knowledge of the scriptures as infallible knowledge, and this opened the path for the advent of the four great Vaishnava acaryas, culminating with Sri Caitanya Mahaprabhu.

Each of the four acaryas was able to establish a new component of the devotional philosophy, creating the conditions for the appearance of Sri Caitanya Mahaprabhu, who brought the conclusion.

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Part 4: Sri Caitanya Mahaprabhu, and the Govinda Bhasya

Both Ramanujacarya and Madhvacarya had to adjust their presentations to what could be understood by their students.

Apart from them, there are also Visnusvami and Nimbarka, the founder-acaryas of the other two Vaishnava sampradayas: the Visnusvami-sampradaya (later the Baladeva-sampradaya) and the Nimbarka-sampradaya

Sri Caitanya Mahaprabhu built on top of the foundation created by them, giving the ultimate conclusion of the Vedas.

As we studied, in his Sri Navadvipa Dhama Mahatmya, Srila Bhaktivinoda Thakura explains that Sri Caitanya Mahaprabhu took two principles from each of the four Vaishnava Sampradayas and incorporated them into his own Sampradaya, revealing thus the Vaishnava philosophy in its fullness.

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