Maharaj begins with discussion of the Concept of Liberation as it is defined in the nyaya system. Attained in three stages — sravana, manana and nididhyasana — liberation is the highest level to which a jnani can aspire. On the other hand, bhakti practitioners take the path of faith, surrender and devotional service which leads to the transcendental world, a plane higher than liberation.
In the second part of the session, Maharaj discusses the Concept of God and the three arguments given by the nyaya philosophers for the existence of God:
the causal argument,
the existence of adrsta meaning “the unseen” or fate, and
scriptural testimony.
Regarding scriptural testimony, Maharaj points to the critical role played by Gurudev. Bhagavad Gita was around for thousands of years, yet it was not widely understood in the modern age until Srila Prabhupada presented it to the world.
Maharaj discusses the confusion surrounding the incarnation of the Personality of Godhead. Concocting an “incarnation” is now an ordinary business. Those with little intelligence claim everyone is a God. However, when God actually comes, He does not claim to be God, but makes himself to be an ordinary son of devotees, that He might enjoy filial relations. There is no question of man becoming God through meditation or sacrifice.
In the second sloka, we see that the conditions within the present age of Kali make it impractical to attain self-realization by prolonged meditation or great sacrifices. Chanting the holy names and remembering the pastimes of the Lord in the association of genuine devotees are the recommended activities for this age.
This session focuses entirely on the Concept of the Individual Soul (Atman). The materialistic carvaka school, Buddhist philosophy, and the analysis of David Hume, the influential 18th century Scottish philosopher, are compared with the nyaya and vaisesika systems. In these later two systems, the soul is shown to be a unique substance — indestructible and eternal — with consciousness as it’s attribute. The nyaya arguments for the permanent existence of the soul, and the individual nature of the soul, are discussed in considerable detail.
Maharaj discusses the many thousands of forms of incarnations of the Lord who appear for the maintenance of the universe (Visnu) and the protection of the devotees. All such incarnations are an expression of the Lord’s internal energy, and since the activities of the Lord exist on an absolute plane, they benefit those who are present during those pastimes as well as those who hear the transcendental narratives about them.
From the second sloka, we learn that uttama means “above the plane of nescience.” It is because the pastimes of the Lord are transcendental, a devotee never tires of hearing of the activities of the Lord. This is contrasted with the Mayavada practitioners who chant to achieve liberation, but who ultimately fail to overcome the need to satisfy their desires. Of the three planes — exploitative, renunciated and dedication — only those who learn to redirect their desires to the satisfaction of Krsna can overcome the material entrapment and achieve liberation.
Having finished with the Four Sources of Knowledge (pramana) in the previous lecture, we move on to a discussion of the Nature of the Physical World as delineated by the Twelve Objects of Knowledge (prameya). Comparisons are made with the more limited views of Western Philosophy, especially that of Kant’s reckoning of time and space. The discussion then moves to the Concept of the Individual Soul, briefly comparing the various Indian schools and the views of Descartes.