When advice works and when vice works – 1

[Seminar at Abudhabi, United Arab Emirates]

Video:

Transcript

This is an AI-generated transcript and may contain some errors.
I am grateful to be here amongst all of you today, speak on the topic of when advice works and when vice works, so I will speak this in two parts, today and tomorrow also I have one more class in Abu Dhabi, so today’s class will also be completed in its own way and I will speak this at three points, see after each point we will have a little pause, if any of you have any questions, we will answer those questions and then we will move forward and I will speak this based on the relationship between Vidur and Dhritarashtra and how that advice sometimes work and sometimes it did not work, why did it happen like that. So, first point I will talk about is how there are people who are wise and there are people who are otherwise, so Krishna says in the Bhagavad Gita in the 16th chapter, so he talks about it, two times I will complete it, that he talks about this as that there are two kinds of people, one who are liberated and one who are bound but even among those who are bound, there are two kinds of people, there are those people who want to stay bound and go deeper into religion and those who want to come out of religion, then he talks about, you can talk about it in the 16th chapter, earlier I was on the 16th chapter, so 16th chapter what it means is a big category, there are bound and there are liberated, we could say that there are sober people and there are alcoholic people but among the alcoholic people, there are some who want to give up their alcoholics, they want to recover from their alcoholics and there are some who just want to continue it, they just want to continue it and they think that I can just enjoy, I won’t have any consequences, about alcoholics he said that first the drinker takes the drink, then the drink takes the drink and then the drink takes the drinker, that’s how the desire goes, first it is I am drinking but then the desire which is going, going and then the desire which consumes the person comes in, so broadly when you say that there are two kinds of people, what makes people different, from the philosophical perspective, we understand that everybody is a soul, everybody is a part of God, so at one level we could say that if all people are souls, then everybody should be similar, it’s interesting if you look from the material perspective, nowadays there is a great ethos towards equality, any kind of discrimination is bad, I was in Sydney a few months ago and in Sydney they had, not at that time, earlier they had one of the biggest assembly, where thousands of people in Sydney assembled together and they all had a notice, we are sorry, it was like a collective apology to the native Australians, that when we came there, we exploited you, we abused you, we discriminated against you, so they apologised, so the idea is any kind of injustice that has happened, it should be corrected, any kind of discrimination that has been there, it should be stopped, so people want equality, whether it is in the races or genders or communities, it should be equal rights for everybody, but at the same time if you look at people from a material perspective, any parameter we may take, IP, EQ, physical strength, healing ability, managing ability, cooking ability, people are not equal, our, we have a deep intuition, deep strength that should be valid, but if you look at the evidence around us, people are not equal, from the material perspective, no parameter we will take at a material level will find that people are equal, their heights are different, their weights are different, their complexions are different, so our very longing for equality points to some reality beyond matter, at material level there is no reason for things to be equal, but still we feel that there should be equality, this suggests that there is something beyond matter from which that longing for equality comes, so what the Bhagavad Gita explains is that at the level of soul we are all equal, but at the level of the body, the soul is covered by the body and the mind, and depending on the kind of covering that is there in the body and the mind, the soul behaves differently, so when you say some people are wise and some are otherwise, that is because the soul is covered differently, the body and the mind condition the soul to behave in particular ways, and I said earlier that there are some people who are bound but they want to come out of bondage, and some people are bound who want to stay in bondage, he says that that is where pleasure is, so this difference comes because of people’s conception of what will make them happy, so there is weakness and there is richness, so weakness is something which all of us have, some of us have a weakness that we get angry too much, some of us may have weakness towards greed, some of us may have weakness towards pride and greed, so these are weaknesses which everyone has, but weakness we could say that one experience, it is not a very dangerous thing, but if weakness is indulged in, then weakness is not seen as a weakness, but weakness is seen as a source of pleasure, when somebody thinks that I have greed, the more I indulge in my greed, then I can become powerful, I can become, some people, everybody gets angry, but when some people delight in seeing how much fear they can create others by their anger, then they move from weakness towards weakness, so when people delight in their weaknesses, people delight in their lower desires, that is when they start becoming rich, Krishna talks about this in the Bhagavad Gita in 16.13, 14, 15, where he says that how everybody wants money, Artha is not the problem, Artha everybody needs, but when Artha is separated from Dharma, when wealth is separated from ethics, then that leads to Anarga, Artha separated from Dharma leads to Anarga, and that is what he says, in 16.13 he says, how materialistic it is, you don’t earn a lot of money, this much money I have got with this skill and I will do that and I will earn that much more money, and this way I will increase my money more and more, now this means in normal, everybody wants to increase their money, that’s fine, but what happens is, there is greed and delight in it, and they go to A.H.P., he says, anybody who comes in the way of their earning money, they are ready to kill, and they not only kill, but they kill in delight, see how clever I am, I eliminated this enemy and I am going to eliminate that enemy also, so this delight in doing devilish things, and then he says, I am the controller, I am the endurer, Krishna says, such people are, they are deluded by greed, they think that they are becoming happy, but they are only looking where the future is, so when people are wise, I am talking about weakness and wickedness, when people are wise, they recognize weakness to be weakness, and they try to minimize it, they try to decrease it, they try to control it and purify it, so everybody has anger, everybody has anger, but some people try to decrease it and some people, so the difference, Krishna says, is based not just on the conditioning that we have, but it is based on our attitude towards our conditionings, if we think, this is the way, becoming greedy, becoming angry is the way to happiness, is the way to power, is the way to control, then that is weakness, but if you can minimize your weakness, and I want to overcome it, then there is a possibility of optimistic, there is a possibility of a bright future, so now, even in weakness also, you could say, I talk about three, weakness and wickedness, but you could, I talk about two things, but you could have a third thing over here, that is, that there could be people who have very few, they have virtues and they have less vices, and there are some people who have vices, but it is minimal, and some people have great vices, so on this continuum, on this spectrum, you could say, Vidur is a person who has very little vices, he is virtuous, Dhritarashtra is a person who has weakness, and Dhritarashtra is weakness, and Duryodhana is wickedness, so virtue, vice, vice, but there is virtue, weakness and wickedness, so then advice works, and then vice works, that is our topic, so what we are discussing is, Dhritarashtra is in between, then Duryodhana’s words work on Dhritarashtra, and then Vidura’s words work on Dhritarashtra, you will see the dynamism and how Dhritarashtra’s life is actually determined by his words and his actions, so based on our conditioning and more importantly on our attitude towards our conditioning, we can be either virtuous or weak or virtuous, so any questions at this point, yes, how does a person come to know that they are greedy, how do we know that we are greedy, I think there are two things over here, growth is the natural state of the human condition, of all living beings in the universe, see all of us were initially in the organism at one time, and now millions of cells in our body, so we have grown, so to grow and to want to grow is natural, but cancer is also growth, our cancer is growth that is disproportionate and disproportionate, so one cell starts growing so much or one set of cells that they start damaging and destroying the remaining cells, similarly for us to want to grow in life is natural, you want to grow in our social position, you want to grow in our relationships, you want to grow in our financial, you want to grow in our career, that’s fine, but when the desire for growing in a particular way becomes so obsessive that it starts eroding and destroying other aspects of our life, when it becomes disproportionate and disproportionate, so when for earning money people start neglecting their spirituality, neglecting even their families, just obsessive work for alcoholics, people who have, who just ruin their relationship and their spirituality just on a lot of money, and then they have a huge amount of money and they have big houses, and then the big houses can only offer them the privilege of feeling unhappy and lonely in a huge place, so that’s tragic, so basically we can focus on all aspects of our life, but we also need to have overall sense of balance, so when one desire starts consuming us so much that it erodes other aspects of our life, that’s when we can see say that greed is happening, greed is coming, that’s one aspect, second aspect to it is that when we start becoming greedy, attachment doesn’t mean just thinking about a thing, so it is not that just because we think of money, think of a particular sense of, that doesn’t necessarily lead to attachment, attachment means not being able to stop thinking about it, so when somebody is, somebody comes to a particular place, I remember one of my, when I was in, I newly joined as a brahmachari, and I was in the Juhu temple, so one of my relatives had come to meet me, and they came, and they came to the room where I was staying, one of the guest rooms I used to sit in Juhu also, and they came there, I took them to the temple hall, and they had darshan of the deity, and then they came to the room, and the first thing I said, this furniture is so beautiful, I think we should also purchase this furniture at our house, so they didn’t see me Krishna at all, all they saw was the furniture in the guest house, so what happens is that if one just keeps thinking about one thing, and even when it comes to temple, but they can’t stop thinking about their own material belongings, that thought might come, but when one starts thinking about that, that means it’s very prominent in their mind, so to not be able to stop thinking about it, to become compulsive about it, that is where greed comes, that is where, if one is constantly thinking about money, and can’t stop thinking about money, and that consumes one, and people start reducing everything to monetary terms, then that’s when you can say greed is dominant. So, any other question? No, one question, one question, let’s take one, okay.
So, we are all equal, but we are also individual, how does that work out? Equal is not identity, we are equal, say for example, we could have equality in different ways, say somebody has say 100 dirhams, now they can buy with that 100 dirhams many different items, so that cost is equal, but the object themselves are very different, so similarly the soul is equal in the sense that the soul is Satchitananda, the soul is a part of Krishna, the soul is loved by Krishna, but at the same time that every soul is an individual, so equality is not, equality is more in our nature, equality does not mean we equal is not identical because all of us are individual, so all of us have fundamentally common characteristics, say each of us is Satchitananda, each of us is part of Krishna, each of us is loved by Krishna, in that sense we are equal, but every one of us is an individual, individual and individual relationship, and so are the anarthas or the vices present in the spiritual world, because this world is a reflection of the spiritual world, yes and no, what is the nature of the material world is that it is not just a reflection of the spiritual world, it is a distorted reflection or a perverted reflection of the spiritual world, so if we have a tree and it is reflected in the river, now in the river waves may also come, the water may move up and down, and then that tree will be shifted and it will appear distorted, so the reflection may have shapes that the original tree may not have, because there are the waves in the water that are reflecting it, so basically you can say the desire or the power of desiring is present in the spiritual world, Krishna has desire and he has desire, Krishna has desire and he has desire, so that power of desire is there in the spiritual world, but then when we come to the material world, that power of desire gets distorted in the spiritual world, so whether we consider anger, greed, envy, any kind of, the desire which we consider unholy, they are basically, originally what, they are desires, so desire is not that, actually conscious is to be desirous, when we are conscious we say, oh this looks nice, I want this, I don’t want this, to be desirous is natural, but when the desire becomes unhealthy, when the desire becomes self-centered, when the desire instead of the, in the spiritual world the desire is service centered, you want to serve Krishna, please Krishna and delight in Krishna, but when that desire becomes self-centered, that is when the problem comes, so the anarthas are not present in the spiritual world, we could say that even they are present in the spiritual world in the pure form, but in the pure form they are so different that to equate the two would also be inappropriate, that means that the, so Krishna and the Gopis, they are attracted to each other, but their attraction is purely for, at the spiritual level that the Gopis want to please Krishna and Krishna wants to please the Gopis, whereas here we want other people to please us, so other people are just largely speaking that they are pleased by this, we will rather use them to please ourselves, so now if you consider this sattva, rajas and tamas, this is a spiritual world and the reflection as I said they are distorted, so the distortion, the magnitude of the distortion will depend on whether it is sattva, rajas or tamas, in tamas people will be extremely self-centered, so we could say that in sattva people say, okay let us share, we have this much, you take this, I take this, that sharing may also not be because of selflessness, it may be that if I don’t let that person share, that person will not take my share, so we can have, we can have morality, but it is more of operational morality, so it is said that in most cases morality is lack of opportunity, because people don’t have an opportunity to be moral, so they are moral, so in sattva there may be ethics, but they are more operational ethics, there is no foundation for those ethics, what is the ultimate value? In rajas, yes let us all share, but I want the best, I want the best, you also can have, but you all of you should be below me, in tamas, people are super I first, I first, I only, so it is like that, so there is obsessive individuality, so individuality can come from our spirituality, our individuality can come from our spirituality, but individualism, obsessive individualism that is rajas and tamas, so to the extent there is distortion, to that extent there is difference from the pure nature of the spiritual world, the pure desires are present in the spiritual world, the impure desires, the distorted desires are present in the spiritual world, and what we call as anarthas are basically distortion of the pure desires, so more to the second point, first point I said is that we have virtue and vice, in vice we have vice and vice, so all of us have a combination of all these things, we may also have something which is wicked within us, something which is good within us, and we have some virtues within us, in one sense every individual is a complex composition of various kinds of qualities within us, in scripture, in certain characters are described or depicted, they are depicted with certain characteristics prominent, so that we can observe in bright colors, and then that will register within us, now if you look at Nutrashtra’s life, he was born blind, throughout his life he was deprived, he said I was born in a royal family, and although I was born in a royal family, still I couldn’t become a king, and then that sense of deprivation eventually projected onto his mind, whatever I couldn’t get, so that desire is also natural, if something we could have had and we don’t get it, to feel deprived is natural, for our loved ones, for our children to have what we don’t have, that is also natural, but there, again he went wrong, he lost a sense of security, if you consider Hidur, at one level, Hidur was also different, he was also born in a royal family, but he was born on the wrong side of the bed, that means he was born when Nutrashtra united with a male child, so he was son of Nutrashtra, now we ask this, he was, oh I am sorry, that is what I so called, there is a son of Nutrashtra and a youth too, that is different, so when Nutrashtra was in Gandhari for a long time, Nutrashtra united with a maid servant, and from that youth two were born, and youth two was a half son, so youth two was the only person who lived, and eventually he did the last rites for all the Kauravas, because they were all died, so the point is Hidur, he was also a part of the royal dynasty, because when this ritual of nude was done, in that time, instead of Ambika or Ambalika, they had got a maid servant, so he was considered to be not exactly a part of the royal dynasty, he was also different, but we don’t see him throughout the Mahabharata, living with that sense of difference, that he is exceptionally moved on, all of us, we have certain situations in our life that are not seen, when I address sometimes, when I go to some places where I address people with special needs, say people who have some physical handicap or something like that, after that when I talk with them, one thing that strikes me so many times, is that they are still fighting battles, but they have lost family, they are still fighting battles, but they have lost family, so if somebody has lost eyes, somebody has lost a limb, somebody has a physical deficiency, and there is no way to cure it, then it’s still resenting, when I look back at myself, when people notice me, they need to hear my classes or read my book, when they notice me and I need to give them crutches, that’s the first thing they notice, but for me the crutches are like glasses, I need them, but I never think about them, so when I look back, I notice that when I was growing up, the parents, they accepted me in the village, and they of course tried their very best to cure me, it was a quirk of fate we could say that, we were living in a remote part of India, a remote part, and there parents took me to a doctor when I was one to give a polio vaccination, and the doctor had made a mess of the vaccine, so the vaccine ended up giving me the polio, so my parents accepted it, and somehow because they accepted it, so I never really faced resentment, so you need to have one certain thing that I have changed in my life, accepting them is important, and if you don’t accept them, then that lack of acceptance creates a very strong sense of negativity in you, so Vidhra never could accept that I can’t be the king, whereas now he will become his younger brother, who was that, who became the king? Pandu, so when Pandu became the king, Pandu was very respectful always with Vidhra, Pandu was also conscious that he is my senior, and whenever Pandu would win, will fight, get some tributes from other kingdoms, and come back, he would operate with Vidhra, so as far as the etiquette was concerned, Pandu was always there, and Dhritarashtra did not have complaint specifically of Pandu, but he had complaint of life itself, and so in a sense, in a practical sense, he was not deprived of any royal comfort or even royal honors, the king honored him as a venerable king, but still that sense of depriving him, he could never give it up, and because he held on to that, for all of us, certain things happen in our life, and they happen, if we just accept it, then we move on, but if we don’t accept it, then our mind stays stuck in a reel that is going round and round and round again and again and again, sometimes a sports match is going on, and some batsman is playing, a brilliant pitcher, a bowler bowls very well, and three balls, people do an action with him, and we see it again and again, now our mind keeps doing the action with him, but often the mind does action with him, not just for pleasant feeling, but also for unpleasant feeling, why did this happen, why did this happen, why did this happen, why did this happen, this is the exact way that I have said to compare mind and samasthi, when we hold on to thought patterns that hurt us, life always hits you back, so when we start habituating like that, so Dhritarashtra, somehow he never was able to accept it, that okay, this is my meditation, and when he did not accept it, his hope became that if I have a thought, he will become the and then that led to irrational attachment, attachment is natural, for a parent to have attachment towards children is natural, but because it was not just a normal parental attachment towards children, all his resentment, his sense of deprivation projected on to the child, so what happens, he thought life does not fulfill my desire to be a teacher, therefore I will, my son is my teacher, so I will fulfill every desire of his, and that he started pandering to his consciousness, so will we, how our mind will work when distresses come in our life, how our mind processes them, and how we respond to them will shape whether that distress will make us bitter or whether it will make us happy, distresses, injustices, they happen in everyone’s life, now Vidur, he accepted that I am not going to do this and he focused on cultivating knowledge, he would sit with Brahmins, he would discuss with them, he would learn from teachers, and he recognized that I can’t be the teacher, let’s say if I am with royal family, let me see how best I can share with this family, because I cannot be the teacher, I can be an advisor to them, and he learned knowledge so well that he could become an expert advisor, in fact there is a full compilation, it is called as Vidur Niti, it is a Chanakya Niti, so we have Vidur Niti, so he accepted the situation and found a way ahead in that situation, when life closes one door in front of us, sometimes we can even see, keep glaring at that door, hoping that by our glare the door will burn down and we will move away, or you know if this door is closed, let me see if some other door is open, can all of you please come a little ahead, so Vidur found the door that was open and moved forward and grew in wisdom, Dhritarashtra kept resenting the door that was closed and he kept feeling deprived, so for all of us when life gives us something very unfair, something very bad, at that time it is up to us whether we keep resenting it or we redirect our energy towards somebody else, so if we keep fighting battles that we have already lost, then we become lost, when we accept that this battle is lost, let me find out which battle I can win, let me find out which battle I can win, then we can move forward, Dhritarashtra kept fighting the battle that was lost and 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