42 How to see God’s hand in our life – Gita 15.15

Hare Krishna. Thank you very much for joining today. Today, we’ll be discussing one of the most commonly quoted verses from the Gita, 15.15. We’ll explore the topic of how to see God’s hand in our life, beginning with a philosophical perspective on God’s hand in material existence and then moving toward practical applications in our lives. This is the verse. Now, there are two distinct points in this verse that we need to understand, along with the correlation between them. The first point talks about God’s inner presence and action in our lives. Close to the heart, God resides. In the heart, close to every living being, He resides, and from there, He gives knowledge, remembrance, and forgetfulness. This describes the inner presence and action of the Lord.

The second half of the verse states, “Vedaishcha sarvair aham eva vedyo”, which means that by all the Vedas, it is Krishna who is to be ultimately known, and “Vedantakrit vedavid eva chaham” explains that He is the author and knower of the Vedas. How can Krishna claim to know the goal of the Vedas? The Vedas are a vast body of literature, but Krishna asserts that He knows them because He is their creator. As the author, through the literary incarnation of the Lord, Vyasadeva, Krishna composed the Vedas. Now, what is the link between these two sections? One is that Krishna resides in the heart and acts within it while the other is that He is the goal and author of the Vedas. The connection lies in the fact that these are two broad sources of guidance for the soul in the material world. Krishna asserts that He is the guiding force in both ways.

This section is part of Chapter 15, often referred to as “the eyes of knowledge.” Chapter 15 comprises 20 verses, making it one of the smallest chapters in the Gita, along with Chapter 12. Despite its brevity, Chapter 15, also known as Purushottam Yoga, succinctly covers the philosophy of living. The chapter is divided into four parts. Verses 1 to 5 describe the world as a place of illusion, exemplified by the upside-down tree metaphor discussed in the last class. Verses 7 to 11 delve into the soul’s transmigration in the material world, explaining how the soul is entangled and moves from one life to another, seeking worldly pleasures. This section concludes by explaining how we can raise our consciousness to a spiritual level and begin to see the divine by observing how even our material needs and desires are fulfilled by a higher arrangement.

The verses 12 to 15 focus on perceiving the divine action within the material world, explaining how one can see non-material or divine influence in sustaining the material. This section concludes with verse 15.15, the most important verse in this chapter, which we will analyze today. The final section, verses 16 to 20, discusses the various features of spiritual reality, ultimately identifying the Supreme Lord as the highest reality. The entire chapter presents a condensed philosophy of living in material existence by addressing four aspects: entanglement in material existence, transmigration, perception of the divine within material existence, and realization of ultimate spiritual reality.

Today, our topic focuses on how to see God’s action in our lives, based on verses 15.12 to 15.15, with verse 15.15 as the centerpiece. We’ll explore three aspects: appreciating how God sustains us materially, understanding how God reciprocates with our desires, and recognizing how He bestows His grace. The term Jnana Chakshu (“eyes of knowledge”) is significant here, as mentioned in 15.10 and implied in 15.11, describing how one with spiritual vision can perceive the soul’s entanglement in the material world and God’s actions within it. The Jnana Chakshu enables us to see how our existence depends on many factors beyond our control, even if we are not fully aware of them. This perspective forms the foundation of our discussion today.

How many of us are constantly aware that we are breathing? Usually, we only become aware of it when the air is no longer fresh, or we start feeling suffocated for some reason. That’s when we realize, “I’m not getting enough air.” Air is a basic necessity for existence, yet we often take it for granted. It’s not just air; there are many other things we need. We often think of basic needs such as food, clothing, shelter, air, and water. However, beyond these, there are numerous subtle factors necessary for life to exist on Earth. For instance, the temperature has to be regulated enough to support life.

When analyzing material existence, the Vedic texts often describe three levels: Adhi Atmik (pertaining to the self), Adhi Bhautik (pertaining to the social and material world), and Adhi Daivik (pertaining to natural or divine forces). At the Adhi Atmik level, for us to exist, our body must function properly. At any given moment, countless processes within the body occur without our awareness, such as digestion, blood circulation, and respiration. If any of these processes fail, we cannot control them much, and significant harm could occur. At the Adhi Bhautik level, social factors play a role in our existence. For society to function, there must be peace, but history has shown us that wars, crimes, and brutalities are all too common. Social harmony is essential. Lastly, at the Adhi Daivik level, nature must function harmoniously. Natural disasters such as tornadoes, heavy rains, floods, or famines can disrupt life. Our existence depends on countless factors beyond our control, even if we are unaware of them.

In recent times, the environmental movement has made us increasingly conscious of human impact on the environment. This awakening began roughly 50 years ago, while significant human impact on the environment started about 200 years ago with industrialization. Gradually, people are becoming more aware of the need to protect and preserve the environment, though there is still much progress to be made. This growing awareness is akin to a newborn’s gradual understanding of the world. A newborn cannot survive without immense parental care and protection. Initially, newborns cry when they are hungry, need a diaper change, or feel physical discomfort. At this stage, they are unaware of the world beyond their immediate needs. Gradually, as they grow, they begin to recognize their caregivers, particularly their mother, as someone who loves and provides for them. This growth in awareness reflects a broader truth: as we grow, we start to understand and appreciate the factors and people that sustain us.

Awareness and growth go hand in hand. Biological growth happens automatically, but psychological and spiritual growth require effort. As we mature, we are expected to recognize how much others do for us and to reciprocate. However, during adolescence, children often become more critical of their parents, focusing on what they perceive as shortcomings. It is usually only after they become parents themselves that they truly understand the challenges of parenting and develop a greater appreciation for their own parents.

Growing biologically means physical changes such as hormonal shifts and an increase in size. Growing psychologically means learning to manage emotions more effectively. For instance, children cry when they are angry, displeased, or lose a game. They may throw tantrums, but as adults, we are expected to handle emotions with greater maturity. While biological growth is automatic, psychological growth requires conscious effort. Similarly, spiritual growth is not automatic—it demands conscientious effort and introspection. A person may grow physically but remain emotionally immature or spiritually stagnant. Childlike innocence is a virtue, but childish immaturity is not. True growth involves progressing at all levels—biological, psychological, and spiritual.

Growth must happen conscientiously. There are various levels of growth: physical growth, psychological or emotional growth, and spiritual growth. Psychological growth primarily involves learning to manage our emotions better, so we don’t get swayed by everything that happens to us or around us. For example, when a small baby is uncomfortable, they may start crying immediately. However, when an adult is uncomfortable, they may not cry but instead seek help more consciously, perhaps by calling someone specific. This reflects greater awareness and emotional maturity.

At a spiritual level, growth involves an increasing awareness of life’s spiritual dimensions. We begin to recognize that life couldn’t be sustained without a sustaining principle. We become aware of the supreme spiritual reality—God—and His role in our lives. Spiritual growth is not merely about external practices like chanting more rounds, memorizing verses, or spending more time worshipping deities. While these activities stimulate and manifest spiritual growth, the essence of growth is connecting our consciousness with Krishna. These practices make our consciousness more receptive to Krishna’s presence—not just in specific manifestations like a deity or a sacred activity but throughout our lives.

The phrase “always remember Krishna” doesn’t necessarily mean constant factual recollection of His form as a bluish-black cowherd boy playing a flute and wearing a peacock feather. While such a visualization is helpful, especially during moments of quiet reflection, the deeper meaning is to become conscious of Krishna’s role in our lives while functioning in the world. For instance, as I speak now, my body is functioning—my throat is producing sound. I do not fully understand how this happens, but if I become conscious of it, I would feel grateful. Remembering Krishna in this context means recognizing His role in enabling us to function, grow, and exist.

Spiritual growth involves seeing Krishna’s hand not only in the extraordinary moments of life but also in the ordinary ones. We often attribute God’s presence to special events, such as when a prayer is answered, a disease is cured, a relationship progresses, or we achieve a career milestone. While it’s good to see Krishna in these moments, we should also see His hand in everyday occurrences. For instance, the fact that we have food to eat or that we are alive—both are signs of God’s grace. So many things could go wrong, yet they don’t. As we grow more aware of this, we naturally develop gratitude.

Gratitude arises when we focus on what is right in our lives rather than what is wrong. If we dwell on what is wrong, we may feel resentful instead. Unfortunately, many things that are right in our lives go unnoticed because we take them for granted. The material world is such that everything eventually declines over time unless we make a conscientious effort to maintain or improve it. Recognizing what is right helps cultivate gratitude, and gratitude is a very healthy emotion to nurture.

The Bhagavad Gita explains how God sustains us materially, offering specific examples at the cosmological, terrestrial, and physiological levels. In verse 15.12, Krishna says:
“The light of the sun, which illumines the whole universe, and the light of the moon and fire—know that these originate from Me.”
The Gita highlights how the energy of the sun sustains everything. The moon reflects the sun’s light, and even fire and electricity ultimately derive from solar energy. For instance, stored solar energy in plants provides fuel and energy, and many modern energy systems indirectly rely on the sun. Krishna declares that the energy of the sun, the fire, and all sources of light originate from Him.

The sun is the source of all energy, and without it, nothing could exist. Science has confirmed this reality in various ways. For instance, solar flares—powerful surges of energy from the sun—can disrupt Earth’s atmosphere. If a solar flare penetrates the Earth’s atmosphere significantly, all electrical and electronic devices could stop working entirely. That this rarely happens demonstrates how the universe sustains us in a delicate balance.

From a non-theistic perspective, some might call this a “lucky accident.” However, this term is misleading. Lucky accidents merely prevent bad things from happening; they don’t create or sustain the intricate systems that make life possible. For example, a lucky accident might prevent a car crash but wouldn’t transform a car into a luxurious Rolls Royce. In this context, the intricate harmony sustaining life isn’t a random occurrence but evidence of a purposeful design.

While Krishna consciousness transcends the mere acknowledgment of God’s existence, understanding this sustaining principle is valuable. Krishna states in the Bhagavad Gita that the sun’s energy originates from Him. The sun does not have independent energy; it is powered by Krishna’s divine energy. This understanding elevates our awareness to see how Krishna sustains material existence at various levels.

At the terrestrial level, Krishna highlights the Earth’s unique conditions that support life. The Earth floats in space, and while science attributes this to gravity, the nature of gravity remains a philosophical question. Science often names phenomena rather than fully explaining them. For example, gravity is described as the force that causes objects to fall or planets to orbit. But what is gravity? Newton offered a mathematical formulation of observed phenomena, while Einstein proposed that gravity is a feature of space-time distortion caused by massive objects. However, even these explanations are constructs within scientific models, not ultimate truths.

Krishna and gravity are not competing explanations—they are complementary. Science helps us quantify and utilize phenomena like gravity, but Krishna consciousness provides the ultimate sustaining principle. For instance, the Earth’s precise distance from the sun ensures a temperature suitable for life. If the Earth were closer, it would be too hot; if farther, too cold. Similarly, the Earth’s rotation speed is perfect for maintaining a balance between day and night. These factors align in ways that make life possible, demonstrating divine orchestration.

Krishna further explains that He nourishes vegetation as the moon. Some studies suggest that moonlight makes vegetables juicier and more nutritious. Beyond such specifics, the very growth of vegetation is a miracle. From tasteless soil and water, we get fragrant fruits like mangoes, which are not only nutritious but also visually appealing and aromatic. As Einstein noted, we can either see nothing as a miracle or everything as a miracle. The existence of plants that produce edible food is remarkable and depends on numerous factors beyond human control.

Human ingenuity, such as irrigation systems, has reduced dependence on nature to some extent. However, these systems still rely on the basics provided by nature, such as the availability of water. We can channel water but cannot create or ensure its presence. This dependence points to a higher power sustaining nature itself. Nature’s intricate balance cannot be explained as a purely mechanical force because, according to the scientific law of entropy, systems tend to disorder over time unless guided by an overarching principle. That principle is Krishna.

From a physiological perspective, Krishna explains in Bhagavad Gita 15.14 that He is the fire of digestion. Digestion, or metabolism, is a miraculous process. While we may take pride in earning our food, the effort required to digest it far surpasses the effort to procure it. The elementary canal’s peristaltic movements and other digestive processes involve an extraordinary amount of work. Despite advances in science, creating artificial digestive systems has proven nearly impossible due to their complexity. A digestive machine would need to be the size of a factory several miles long.

Many of the processes sustaining our existence operate below the radar of our awareness. Krishna says that if we see these processes spiritually, we can recognize them as divine arrangements. By acknowledging God’s hand not only in extraordinary events but also in the ordinary details of life, we can deepen our awareness of His action in our lives.

Krishna describes how we can see his presence in the world, whether it’s through the extraordinary (as in Chapter 10, Vibhuti Yoga) or the ordinary elements that sustain us (as in this discussion). While Chapter 7 highlights Krishna as the essence of things (e.g., the taste of water), each chapter emphasizes different facets of his interaction with the material world. Beyond the physical, Krishna also acts at a psychological level, especially in our hearts.

Extraordinary Manifestations

1. Inspiration:
   Inspiration is an extraordinary phenomenon that often feels like a sudden, complete answer placed within us by a higher source. This is seen in creative and scientific breakthroughs, such as the work of Gauss and Mozart. The cognitive leap in such moments suggests a divine intervention, which many great minds have acknowledged as God’s grace.

Similarly, gifted individuals, like Shakuntala Devi, exhibit remarkable talents that seem beyond explanation. This sudden clarity or “knowing” in various fields is an example of the Super Soul’s guidance in our lives.

2. Instincts in Animals:
   Instincts, or “programmed intelligence,” are another example of divine guidance. For instance, bird migration demonstrates remarkable precision, with birds traveling across continents and returning to the exact tree their ancestors lived in. While mechanisms like Earth’s magnetic field may offer a partial scientific explanation, they don’t fully account for how such intelligence is passed down or executed. This reflects the divine hand guiding even animals’ lives.

Ordinary Manifestations

Krishna’s actions are also present in the everyday aspects of life, though these often go unnoticed. For example:

• Nourishment: Ordinary food sustains us far more than occasional delicacies, yet we overlook its significance. Similarly, the divine sustenance in everyday life is often underappreciated.
• Digestion: The complex process of metabolism, which science struggles to replicate artificially, is another miracle of divine arrangement.

Super Soul’s Role in Our Lives

Krishna, as the Super Soul, not only sustains us physically and psychologically but also inspires and guides us through both extraordinary moments and the ordinary flow of life. Recognizing his hand in these aspects allows us to deepen our connection with the divine.

Knowledge, Remembrance, and Forgetfulness: Krishna’s Role

Krishna states that he provides knowledge, remembrance, and forgetfulness. These three aspects operate not only at the spiritual level but also in our daily functioning and even across lifetimes. Let’s explore how these principles manifest.

1. Knowledge:

Knowledge enables us to function in the body we have received. For instance:

• Transmigration of the Soul:
  When the soul moves from one body to another, the new body comes with an entirely different environment. However, the soul adapts seamlessly. In humans, some knowledge is taught by parents, but in animals, much of it is instinctive. This innate ability to function comes from Krishna.
  • Example: A child prodigy playing a complex musical instrument effortlessly, or a baby animal knowing how to walk shortly after birth.
  • Even everyday skills, like speaking or walking, require complex coordination, which we perform without conscious effort. These abilities are manifestations of knowledge granted by Krishna.
• Daily Life:
  When we perform tasks, consciously or unconsciously, Krishna provides the knowledge we need. For example:
  • While speaking, we instinctively choose the right tone, pause, and grammar without analyzing every rule.
  • Similarly, musicians, artists, or athletes often “just know” how to do things, which is a reflection of the innate knowledge Krishna provides.

2. Remembrance:

Remembrance allows us to access relevant knowledge or tendencies from this or previous lives:

• Unfulfilled Desires and Talents:
  • Desires from past lives influence the kind of body and tendencies we acquire in this life. For instance, someone with a deep inclination toward music may have practiced it in a previous life, and Krishna facilitates this remembrance to continue their journey.
  • This is why certain individuals feel drawn to specific activities, such as art, science, or service, from a young age.
• Practical Functioning:
  • Krishna ensures we remember what is necessary at the right time. For example, when interacting with someone, we recall relevant interactions to engage meaningfully. However, we do not recall everything at once, which could overwhelm us.

3. Forgetfulness:

Forgetfulness is a necessary blessing that helps us focus and function effectively:

• Avoiding Cognitive Overload:
  • If we remembered every single detail about someone or every interaction, it would lead to cognitive dysfunction. Krishna ensures we forget irrelevant details, allowing us to function without distractions.
  • For example, we forget past traumatic events over time, which helps us heal and move forward. Forgetfulness thus becomes a gift, especially in cases where people struggle to let go of painful memories.
• During Transmigration:
  • Forgetting past-life memories prevents us from becoming overwhelmed by unnecessary baggage. This allows us to focus on the life and body we currently inhabit.

Daily Application of Knowledge, Remembrance, and Forgetfulness

1. Knowledge:
   • Enables us to function unconsciously, such as walking, speaking, or writing, without analyzing every step.
   • Talents like music, art, or athletic ability reflect Krishna’s role in providing innate knowledge, further refined through practice.
2. Remembrance:
   • Allows us to connect to our talents, tendencies, and experiences from this and previous lives.
   • Guides us toward fulfilling our desires or pursuing our innate inclinations.
3. Forgetfulness:
   • Protects us from distractions, unnecessary memories, or traumatic experiences.
   • Enables focus by discarding irrelevant information and ensuring mental clarity.

Krishna’s statement—”I provide knowledge, remembrance, and forgetfulness”—highlights his active involvement in our lives at every level. Whether it is the innate instincts of animals, the talents of prodigies, or the ability to focus and function daily, Krishna’s divine presence orchestrates it all. Recognizing this allows us to approach life with gratitude and a deeper understanding of his grace.

So there is knowledge we could say is more of the reservoir of relevant information, wisdom, whatever you want to talk about. Remembrance is what we draw from it, and forgetfulness is what is withdrawn from it—withdrawn from our consciousness. So this is constantly happening and enabling us to function, and that is the super soul doing that. Now, what is the role of the super soul in our spiritual growth? Basically, the same things—remembrance, knowledge, and forgetfulness—if you consider, depend on what is our desire. If you want to enjoy sensual desires, we will get the remembrance of how we will get the remembrance of the pleasure of enjoying. Oh, you enjoyed this; you enjoyed this food at this time; you enjoyed that particular TV show at that time; oh, you enjoyed that particular activity at that time. And those desires will keep coming to us, and quite often, the consequences of enjoying will be forgotten. Oh, you wasted so much time; you felt so miserable after that. And then the basic knowledge about how to go about enjoying—so somebody, somebody’s an alcoholic, and they get an urge again. And now when they get the urge, oh, I want to drink. They might have gone; they might have embarrassed themselves by drinking too much and abusing alcohol and made a mess of things, lost money, but whatever, they forget all that. And then they might not even consciously palate, you know, okay, maybe if I go there, there are probably no friends over there, nobody will detect me. Sometimes they may think consciously; sometimes they will not even think consciously—it will just happen.

So this knowledge, remembrance, and forgetfulness is in reciprocation with our desires. Now, if you have a desire to grow spiritually, then what we’ll remember is the joy of spiritual experiences, yes, and what we’ll forget is the pleasures of sensuality. We’ll forget the troubles, the austerities in spirituality. Oh, they don’t; this joy is so fulfilling; I want it. And knowledge is, okay, if I want that, how do I go about serving Krishna? So basically, remembrance, knowledge, and forgetfulness happen very dynamically and reciprocally for us, and that’s how we are able to move on. And now, if you are practicing bhakti and we are still getting remembrances of past sensual indulgences, what that means is right now, we just have to strengthen our devotional desire. And as the desire becomes stronger and stronger, then at a particular time, when we’ll come, the remembrance itself will go away, and it has happened to us for many things. Some of us might have been eating meat before we started practicing bhakti, and now even if we see meat, we’re not tempted by it. So that remembrance of the pleasure, remembrance of the enjoyment may not come, and that is not done by our effort; that is done by divine grace.

Just like every day, when we are tired and when we sleep, sleeping is a very routine activity, but how extraordinary it is, we realize when we are not able to sleep. Many times, if you’re not able to sleep, what happens? We might lie down in bed; there might be no noise around us; we might close our eyes, but it’s the switch that turns off our consciousness so that we can go from a wakeful state to a sleeping state. That switch is not in our control. So then, even sleep is a gift of God. Similarly, forgetting is a gift of God; remembering is a gift of God. Now, just because these things happen normally, in an anomaly, or effortlessly for us, that doesn’t mean that they are not having some higher arrangement behind them.

Thus, in our day-to-day lives also, we can start seeing Krishna’s action dynamically. And, of course, Krishna doesn’t just reciprocate with our desires; Krishna goes beyond reciprocating with our desires also. Krishna’s presence inside is that he is not just our destination, who exists in the spiritual world higher, far away from us—he’s also our companion; he’s present in our hearts. Suppose you take a flight, say you are in New York, and you go to LA to meet someone. Now, we have not met that person, and maybe we’ve not seen their photo, but we’re eager to meet them. And then somebody sits next to us in our flight, and we chat with them, but we’re not; we’re too eager to meet this person. And we get there, we go to the address, we knock on their door, and when they open the door, we find that person—the same person who was sitting next to us in our flight—but we didn’t know about them, and so we thought we didn’t really regard them very much.

So like that, we are on a journey; we are trying to go to Krishna, who is in the spiritual world, but actually, Krishna is right now next to us in our heart itself. So Krishna, if we even have a little desire for serving him, Krishna will magnify that desire. If we have a little desire to offer our thoughts to him, he will attract us. So now, when Krishna guides—in this verse, I said that there are two aspects: one is he’s present in the super soul, and the other is he’s present in the Vedas. So actually, both of them are ways in which Krishna is guiding us. Now, of course, not every voice that comes from within is God’s voice. There can be the voice of our ego or our mind also. That’s why we need education, purification, and devotion. We need to study scripture to understand what God’s plan and purpose overall for life is. Then we need purification—so that the voices of, say, greed, anger, or ego, they decrease—they’re not so blatant or loud. And then when there’s devotion, then that becomes our direct connection with Krishna. And then, “I’ll give you the intelligence by which you can come to me.” It is inside us; they become one with our consciousness. So the voice of the Lord, as it manifests externally through our guides, and as it manifests internally through our inner guide, it all becomes one, and then our life journey becomes very clear and confident.

So Krishna is actually very close to us. How close or how far is he from us? He’s just one thought away from us. He’s there in our hearts. If you just turn to think about him, he is there. And we may think of practicing bhakti as very difficult: I have to chant so many rounds; I have to read so many books; I have to do so many activities. Ultimately, bhakti is just about offering Krishna one thought—just offer him one thought. And then, after that, offer one more thought. Actually, if we offer him one thought…

He will give us many more thoughts about how to offer him many more thoughts, and then in this way, gradually, we will become absorbed. So Krishna is always reciprocal. However, with a devotee, Krishna is reciprocal but not always proportional. We may take one step toward Krishna, and he may take a hundred steps toward us. We may offer one thought to him, and he may give us a hundred thoughts about how we can remember him more, how we can become attracted to him more. In that way, he is not just reciprocating on the basis of law—”okay, I’m meant to be here; I’m functioning.” He is personally there, caring for us, and he will help each one of us to become elevated, to become attracted to him, and to ultimately attain him.

So Krishna’s presence as the super soul in our heart is for our sake. He is, we could say, the personal avatar of Krishna for each one of us. By looking at the dynamics of how the world functions externally and by looking at the dynamics of how our thoughts function internally, we all can see Krishna’s action around us—inside and outside—and thus become inspired and guided to move toward him.

So I’ll summarize. I spoke today on the topic of how to see Krishna’s action in our life. I talked about three broad sections: how to see Krishna’s actions materially, Krishna reciprocating with our desires, and lastly, how to see Krishna going with our desires.

First, I talked about how Krishna sees our desires and how we can see his action materially. Our existence depends on many factors beyond what is in our control, and as we grow from a newborn baby to an adult, we realize how much those around us are doing for us. Those physical, social, and environmental factors shape our existence. As we grow psychologically, we become aware of what others are doing, and we feel like reciprocating. When we grow spiritually, our awareness goes beyond just the people around us to the ultimate Lord, to the spiritual level of reality.

Then we talked about 15.12, 15.13, and 15.14, which describe Krishna sustaining us cosmologically, terrestrially, and physiologically—through the sun, through the suspension of the earth through gravity, through digestion, and through photosynthesis for getting edible food and vegetation. Then we discussed the super soul’s action in our life. We discussed how instinct and inspiration are examples of the super soul’s guidance in animals and humans. He reciprocates by giving us knowledge, remembrance, and forgetfulness—during transmigration from one life to another, during our functioning in life, in terms of habits, our tendencies, and our desires.

Beyond that, he helps us and goes out of his way to reciprocate with us if we try to turn toward him. If we have a strong desire, then he will give us the forgetfulness of whatever is undesirable. Forgetfulness, like sleeping, is a switch not in our control—it is in Krishna’s control. He is just one thought away, present in our heart as a guide. Internally and through scripture externally, both guide us together. Through education, purification, and devotion, these voices will become one for us. If we offer him one thought, he will offer us many more thoughts in return, and that’s how we’ll ultimately be able to attain him.

So thank you very much. Hmm, I can see there are some questions here. I’ll keep a record of these questions and try to answer them in the next session because today, I have to rush for another class in about 10 minutes. I have a class and have to go to the temple hall from here. So thank you very much for your attention and participation.