Bhagwat says: Cultivate creativity

- Moment-to-moment-proficient tailor

- There is a need to tell a story, there is a need to listen, but then there is a need to understand

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Look, my conversation is basically with Bhagwat here. There is bhakti, say bhakti yoga. Moreover, as most people call it Vaishnavagranth, it is Vaishnavagranth. Again, the question arises here - is this poem enough for 'Vaishnava'? Is the ideology of only one sect manifesting here? 'Vaishnava' means only a group or group of Krishna devotees? My answer is clearly ‘no’. Yes, my knowledge of the word 'Vaishnava' is the same as that of Narasimha Mehta. Remember Narasimha's poem 'Vaishnava Jan to tene re kahiye'. Also remember the interpretations of the word 'Vaishnava' there. Vaishnava means the absolute gentleman, the whole human being. That is why even when you accept Bhagwat as 'Puran of Hindus' or 'Granth of Vaishnavism', you continue to accept that this is the next scripture or poetry. Yes, it is true that one can primarily pursue devotion to Krishna, also carry his interest in front of us, his position has the same fragrance of Krishna, but that 'devotion' which is properly understood by 'Bhakti Yoga', Krishna's multi-dimensional personality One thing he needs to understand is that here 'bhakti' is not just an adoration, 'bhakti' is not just a hymn or a song, 'bhakti' is not a substitute for chronology, but a form of immersion in which self-realization takes place. (Self Knowledge) From it rises the wave of liberation, the salvation that enriches the same man from within, making him feel as if he has been given some kind of exalted grace. If there is an aura outside, then there is an aura inside us. There is a glimmer of joy at the two joints. The same Bliss, bliss. Tell me, what is caste, creed, religion, group in this?

The epics we have mentioned earlier, Vedadi or whatever this Bhagavat buys, if there is a definite purpose, then he is a human being, only a human being, to make him a better human being by agitating him with good thoughts from within. In a way, all these epics associated with 'Hindu' or 'Hinduism', along with Assad, pave the way for how to show and use their creativity against Evil, how to influence that Assad. There have been many interpretations of 'Krishna'. But the true interpretation is that everything re-emerges in Krishna, from there a new light enters, a promising revelation for the world and its human beings.

K કૃષ્ણa has spoken of reconciling with Asad, reconciling with him, and expanding Sadd Creat's creativity when Asad's pallu is weakening when needed. This issue has also come to the fore in our epics in various ways. Such creativity should remain the goal and goal of mankind. The character of 'Krishna' draws us towards such creativity. Perhaps Bhagavat should also try to understand from that point. Such creativity has been climbing the test anvil from time to time.

The gods also had to be defeated against the demons. But in the end the gods had no choice but to develop creativity. All the feats that Krishna's character performs in various places eventually become highly symbolic. We don’t go beyond his stories, but those stories aren’t just stories. Each story is about Krishna's own way of learning creativity. New hopes, expected justice, the happiness that human beings want - etc. seem to make Krishna sansiddha with such creativity.

We need to listen to Bhagavatkathas, that is how we immerse ourselves in 'religion'. Even the storyteller sitting on the podium understands that he has said something, but it has almost happened that the medieval poet, Sachabola Kari Akho, says, 'Katha sunine pakya kaan.' So nothing is accomplished. We don't go back to bragging about our scriptures, the antiquity of Hinduism, in fact everything just stops at 'Katha', beyond Katha

Does not increase, whether the story is of 'Ramayana' or 'Mahabharata'. We have to get inside the story. The story needs to be told, it needs to be heard, but then it needs to be understood and awakened by exposing the inner creativity, especially to walk the path. It takes only our curiosity to penetrate such a story, it requires devotion.

There is no need for a college or university degree. Storytelling with resourcefulness - the two should come together. We have to bring both of them to us. Bhaktiras, Adhyatmaras are there. But human beings are full of it in innumerable quantities. Bhakti-spirituality is to be merged in the human being. If there is a sense of asceticism, there is also a sense of life. When it comes to the universe, the pand form is also different from ours.

There is a symbol of knowledge like Uddhav, with it some colors of Krishna's life are opened, there is also Gopi, there is also Radha, there are also Krishna's infinite greens, there are bones of noble human beings - kings - Prithu - Dhruv Adi - then there is Sushma's song of nature and male There is also torture. If there is a description of dynasties, there is also a story of Shriram. Gajendra Moksha also has interesting stories like Manvantar or Vamana Avatar. There are various forms of time, but there is also a poetic judgment of the destruction of the Yadu dynasty. There is also the story of the Holocaust. Say that like Mahabharata-Ramayana etc., the whole world, the whole cosmos is revealed here. All these things are timeless, touching everyone.

We have yet to reach the gist of such stories by breaking down the fence. Of course, in the name of 'Vaishnava Sampradaya', some people have made a concerted effort to reach there and enjoy it ... The word 'Vaishnava' is like forgetting the word 'Sampradaya'.

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