Making difficult decisions – Hindi

Transcript

This is an AI-generated transcript and may contain some errors.
Be careful. Thank you very much. Thank you.
Thank you. There is tragedy and there is evil. The content of the action, the intent of the action, and the consequence of the action.
When we are doing an action, what action are we doing? Why are we doing that action? And what will be the result of doing that action? According to this, the decision is made as to what action to do and what not to do. When we study the scriptures, we get the guidance as to how to actually do the action. But how do we get this guidance? Is it that whatever situation comes in our life, the description of that situation is already there in the scriptures? This situation, do this action.
In this situation, do this action. No, the situation of everyone’s life is different. And when it is not different, our situation can change every day.
So, at what time, what situation will come in our life? Yes, the description of every particular situation is not there in the scriptures. It can be comparative, but it is not necessary. But when we study the scriptures, when we study the scriptures and study the religion, then studying the religion is a religious act.
In the beginning of Bhagavad Gita, Arjuna did not have a question as to whether he should fight or not. If he had that question, then Bhagavan would have said in just one word, fight or don’t fight. But Arjuna had a question, what is religion? I want to ask you, what is my religion? How can I understand what are the right things? So, when such situations come in our life, how to understand what are the right things? So, at that time, we look at three things.
What is my goal? What am I doing? And what will be the result of it? And sometimes our goal is right. But sometimes the result is such that we have never thought about it. Then we think, I don’t want to do such a thing.
Then I want to do something else in such a situation. In our life, what happens in every moment? There is a future, there is a past and there is a present. And in between these three, there is a moment of every moment.
What does it mean? The past is getting dark and the future is getting bright. And we are in the middle of it. And every moment we are doing something.
So, we don’t know what is going to happen in the future. What has happened in the past? Do we know this? Do we know what happened in the past? To some extent, we know. So, has so much happened in our past? Our memory is not so vast that we remember everything.
But to some extent, we remember. So, in the history of Shastras, Ramayana, Mahabharata, Bhagavata, it is said in different Shastras, different Tantras, stories, that when there is a problem in our life, when there is a problem, we don’t know what to do and how to react. So, what should we do at that time? If there is a good floor in front of us, if we step on it, our foot will be there and we can move forward.
But if there is a land in front of us, where there is mud, there is mud, if I step on it for a moment, my foot will be fine. Or it may happen that my whole foot will be fine. So, sometimes when we walk in life, there is a problem.
When there is a problem, we don’t know how to move forward. What step should we take? Should we take a step or not? Should we take it here or here? So, at that time, when Arjuna doesn’t know, I want to know, O God, what should I do at this time? So, when this happens, God doesn’t give Arjuna a single word, that you do this or don’t do that. God tells you to be God.
Why does God tell you to be God? Because God is giving Arjuna a compass. One is to give guidance in such a way, so that he knows what to do in this situation. Even in the future, if there is a problem, then how to work.
So, Yudhishthira, we have seen these three things, what to do, what is the purpose and what are the consequences of it. So, now when Yudhishthira says, that, okay, don’t make this thing any bigger. So, now this work, in one way, someone has done something wrong against us.
And this is a very big mistake. As I told you earlier, one is that something goes wrong on its own, and the other is that someone does a wicked thing. So, now, when Bheem was given poison, what is this? Is it a bad deed or a wicked deed? It is a wicked deed.
So, now, if something has gone wrong, then also we report it. So, now, Yudhishthira has decided that, okay, don’t make this thing any bigger. So, his purpose was that, there should not be a problem in our family.
And we can say that the purpose is good. No one wants that, in someone’s family, there should be a fight among the family members, there should be bitterness among the family members. What happens with that is that, if people from far away become enemies with us, then it feels bad.
But when people from close by become enemies, then it hurts even more. So, the purpose was good. Now, how can we say it is a good deed? This is a very good deed.
Someone has attacked us, we are also attacking him. This is to maintain peace. So, it is a good deed.
Now, what will be the result of this? Now, the result will be in two ways. One is that the Pandavas have become cowards. Now, when we live in this world, one is naivety.
What does naivety mean? Some people think that, everyone is good, everyone is trustworthy, everyone wants what is good for me, everyone does what is good for me. This is naivety. Naivety means being very innocent.
But innocence is a positive feeling. What is naivety? Naivety means being innocent. Thank you.
If someone is very innocent, then what will happen is that, that person will be thrown on the ground. And people will misuse him, they will socialise him. If someone is very innocent, then he will not be able to live his life.
Naivety will be exploited. But on the contrary, if we, there is a corner called naivety. Someone is very innocent, he is thrown on the other side.
And what is the second one? That is cynicism. Cynicism means complete negative feeling. I was in America, I was going to a programme, there was a car, and in that car, a man was driving, and there was a dog.
He was sitting like a king, looking out of the window. And it was written on the back, the more I get to know people, the more I love my dog. The more I get to know people, the more I get to know people, the more I start loving my dog.
What does it mean? People are not worthy of trust. People are not worthy of love. Dog is better.
So, one is to be so negative, that you don’t trust anyone. The second is to trust everyone. In between, there is the courage to trust.
With intelligence, there is the courage to trust someone. Trusting everyone is foolishness. Not trusting anyone, is like trapping yourself in loneliness.
Your heart will become like a stone. But, with intelligence, with courage, you should trust everyone. So, what did Yudhishthir see at that time? Who are our worriers here? That, when you are with your family, you think everyone is a worrier.
But, if a family member is trying to poison you, then what will you do? So, Yudhishthir saw that the person who is not going to get anything from me, Vidur, was not going to become a king. Why? Because he was born from a slave son. In a way, Vidur and Dhritarashtra had a similar situation.
With both of them, there was injustice from birth. What was the injustice with Dhritarashtra from birth? Blindness. What was the injustice with him? Blindness.
So, because of blindness, he could not become a king. And with Vidur, there was injustice because he was a slave son. So, he was not going to become a king.
But, what happened was in our life, life is like a card game. Someone plays cards. While playing cards, everyone gets a hand.
But, we have to play with the hand that we get. In a way, destiny does not give us a hand in the beginning of our life. And, in a way, every person has a bad hand.
But, we do not accept the hand that we get. If I had that hand, it would have been so good. If I had that hand, it would have been so good.
Nothing is going to happen with that. So, in cricket, if there is a toss, it is good to bat first. If there is a pitch, it is good to bat first.
So, if there is a toss, we ask them to bowl first. While bowling, they keep thinking how much they want to bat. Now, they have to bowl.
So, they have to accept the hand that they get. So, what Vidur did was he accepted the hand that he got. Vidur understood that I am not going to become a king.
So, he gave up his desire to become a king. He became a royal advisor who played the role of a royal minister. So, Vidur saw that if we do not stay here, then Duryodhana will become a king.
If we do not stay here, then Dhritarashtra’s son will become a king. Now, Bhishma Bhishma used to speak to the Pandavas but Bhishma was adamant that whoever is the king of Hastinapur, he will protect him. That is why Yudhishthira said that Bhishma, if there is a dispute, if there is a war, then Bhishma will come with us.
So, Vidur saw that there is a person who does not expect anything from us nor does he expect anything from us. So, Vidur is such a person. So, Yudhishthira and Vidur were very… When we come to a problem, then we come to know that in reality, who is the right thinker for us.
So, at this time, Vidur Vidur understood that something has happened here. Because the Pandavas What happens is that a person who is very innocent believes in anyone. But a person who is a little experienced does not remain innocent.
We are all such people. Suppose that we are all like monkeys. Our mind is like a monkey.
But it is not just a monkey. We all have a monkey but along with it, there are many snakes. And the snake inside someone can frighten us.
The snake inside us can frighten someone. And the biggest danger is that the snake inside us can frighten us too. What does snake mean? Kama, Krodha, Loba, Moha, Madhya Madhya, Sarya.
So, our mind is like a monkey. Monkey means that it is restless. It is restless.
It is not stable at one place. But the monkey is dangerous. Monkeys are not dangerous.
Some monkeys are dangerous. When I was in Canada, I met a devotee there. That devotee did a PhD in Animal Behaviour.
It is a branch called Ethology. He did a PhD in how animals live in their natural habitat. He did a PhD in that.
So, some types of gorillas are so dangerous that they eat monkeys. Gorillas are big. And they eat monkeys.
So, they don’t even kill monkeys. They eat them alive. They eat them a lot.
So, the cruelty happens naturally in some animals too. But we don’t call it cruelty because we do everything naturally. So, in all of us, there is a monkey and a snake too.
So, to understand whom to respect and whom not to respect, we need intelligence. And he was very intelligent. Because he understood that Vidur is not going to get anything from me.
Otherwise, only Vidur loves me. And it is not that Vidur is Duryodhana’s son. Vidur, when Dhritarashtra accused Vidur of partiality.
You always call my son bad. And you always support Pandu’s son. So, Vidur said, I am telling you what is of the entire Kuru dynasty.
And as far as partiality is concerned, I am not partial. Because Duryodhana is doing the wrong thing here. And in a way, if you think he is partial, he will say that it is natural because you are on Duryodhana’s side.
So, he is saying that I am talking about the welfare of the entire Kuru dynasty. And the welfare of the Kuru dynasty means that both Pandavas and Kauravas should be looked after. So, you are looking after Duryodhana’s welfare every time.
In reality, you are not even looking after Duryodhana’s welfare. You are looking after Duryodhana’s pleasure. Pleasure and welfare are the same thing.
But, what happens is if we want the welfare of the Kuru dynasty, we have to look after both. Because you are not looking after the Pandavas’ welfare, that is why I have to look after their welfare. If you look after both without being partial, then I do not have to say anything on the Pandavas’ side.
When this kind of work happens, then what happens with this work of Yudhishtira? In that, Yudhishtira and Vidur have a big fight. And then, whenever there is a danger in the world, Vidur first of all kills Yudhishtira. Now, when this conspiracy happens in this world, I will tell you two points and then I will end and take some questions.
One is weakness and the other is cruelty. Weakness and wickedness. What does weakness mean? A person who gets work, his desire increases, his anger increases, his desire increases.
This is weakness. But what does cruelty mean? As I told you earlier, a person who intentionally tries to hurt someone, when he gets angry, a person calls someone bad, it is very bad. But he did it out of anger.
Anger is his weakness. But a person who is wicked, intentionally hurts someone in such a way that no one can catch him. So weakness is bad, but wickedness is much worse.
And what happens is wherever there is weakness, wickedness does not pass there. It catches someone. For example, there is a young man who has a little weakness that maybe I drink a little, maybe I get a little drunk, maybe I take drugs.
There will definitely be someone who is going to sell drugs. What will the drug seller do? They are wicked. They want to take out all the money you have and make you completely addicted.
So what happened in this? Dhritarashtra was not wicked, he was weak. But Duryodhana was very cruel. And in Duryodhana’s cruelty, in the fire to put wood or to put ghee, who came there later? So when Shakuni came, then Duryodhana made the next conspiracy that we spread Pandavas in Varanasi.
So when this was happening, Vidur was very intelligent, he was also a spy. He was a trusted spy. He knew what had happened.
So Vidur alerted Yudhishthir. Yudhishthir was also intelligent, so he was alerted. So what happened? When we told him to go to Varanasi, Yudhishthir thought that Varanasi is going to be a big festival.
You can also enjoy the festival. And he started praising the festival. Yudhishthir’s first question was that if this festival is so good, then why is Dhritarashtra so dangerous? Vidur alerted Yudhishthir that Dhritarashtra is dangerous here.
So when the palace in Varanasi was burnt, the Pandavas escaped from there. So they escaped from there and took Draupadi’s hand in the war of Draupadi. They became very powerful.
So now when this whole incident is about to end, at one point Yudhishthir says that don’t bring this incident forward. But when the Pandavas keep committing atrocities, then after that a war breaks out. And when the war ends, Yudhishthir says that he doesn’t want a war but if the Kauravas keep committing atrocities and they are not going then what will happen? And then Dhritarashtra thinks that when the Pandavas come to meet them, they will hug Bheem.
And Dhritarashtra is a Kshatriya who is not blind but has a lot of So he will crush Bheem with all his power. And he has so much power that he So, Dhritarashtra gets so much power, that Dhritarashtra gets so much power, that he vomits blood. What has happened? And then he becomes helpless.
What have I done? I got angry and killed Bheem. That’s when Krishna says, I knew Dhritarashtra. That’s why I didn’t kill Bheem.
I killed Bheem’s puppet. That’s why I didn’t kill Bheem. So now, after all this happened, Bheem was first killed by his son.
And later, by his father as well. Now, even after all this, what does Yudhishthir do? He doesn’t do anything against Dhritarashtra. And he considers Dhritarashtra as a king.
He considers Dhritarashtra as a king. Why does he do this? Because even Krishna doesn’t stop Yudhishthir from doing this. What does Krishna say to Dhritarashtra at that time? That you, that your son has been killed.
What is Bheem going to get in the market now? And Bheem is not the reason for your son’s death. Bheem is only limited. Bheem is only limited.
When Krishna says this, Krishna doesn’t scold Dhritarashtra. And he doesn’t consider Dhritarashtra as a culprit. And what happens after this? Yudhishthir considers Dhritarashtra as a king.
Krishna considers Yudhishthir as a king. But he gives him a place in a royal family. And after this, Yudhishthir comes to know Dhritarashtra.
And Yudhishthir takes Dhritarashtra’s place. Yudhishthir doesn’t do anything about Dhritarashtra. And in the end, he doesn’t do anything about Dhritarashtra.
So we can say that not doing anything about Dhritarashtra is wrong. And not doing anything about Dhritarashtra is wrong. It is not like that.
Yudhishthir feels that if a person does something wrong, why is that person doing it? We don’t understand this. Does that person do it because of weakness or wickedness? Does that person do it because of weakness, anger, greed, or lust? Or is that his nature? Because Yudhishthir doesn’t know about it. Dhritarashtra has done it.
But Dhritarashtra is jealous of Pandavas. Dhritarashtra doesn’t know how bad he feels. That’s why he doesn’t talk about it.
But he does the same thing again and again. He does the same thing again and again. And there is no regret at all.
Even when Krishna himself goes and as Shantiputra, Dhritarashtra rejects Duryodhana. I won’t give you so much land that you can put a needle in it. So don’t say that it is like slapping a person on the face.
It is like slapping a person on the face. Let’s say we call someone for a programme or a satsang. And he says, no, no, I have this work, I have this meeting, I have this work, I can’t come.
He is saying no in one way. But if someone says, even if I die, my corpse will not come to your programme. What does he mean by saying this? He is saying no directly.
So Duryodhana doesn’t see any regret. He doesn’t see any regret at all. If he sees any sign of change, then he says, I have to fight.
The war is inevitable. But in Dhritarashtra, there is no cruelty, there is only weakness. And when he also attacks Bheem, then immediately, Dhritarashtra is not pretending that he is repenting.
At that time, Bheem realises that he is so angry with Dhritarashtra that he wants to kill Bheem. But even after that, he is repenting. So the weakness, at the moment of weakness, a person can do a very dangerous thing.
But later, at least in repentance, he is repenting. When this happens, then weakness is reformable. Weakness is punishable.
When there is weakness, then it can be changed. When there is cruelty, then it is very difficult to change it. It can be done, but it is very difficult to change it.
So the work that Pandavas and Yudhishthira do, when we have to do work in our life, how do we have to decide? Which Karma? Which Karma? What will make this situation worse? What will make this situation better? We don’t know this beforehand. But when we look at a person, not in a moment, we look at him for a long time. Then we gradually understand which person has weakness and which person has cruelty.
Most of the time, we consider weakness as cruelty. A person troubles us. We think that he is doing this on purpose to trouble us.
But this is not the case. Sometimes there is weakness. And when there is weakness, then we need patience.
We all have weaknesses. And gradually, we get rid of those weaknesses. Yudhishthira never teaches Dhritarashtra.
But to teach Dhritarashtra, Vidura comes back at the right time. And then, Vidura’s teaching gives rise to Dhritarashtra. So in conclusion, today I will discuss how we all have to do what we have to do so that our situation gets better or what we have to do so that our situation gets worse.
We all have to make such decisions. So in the beginning, we saw that we have different types of problems in our life. Sometimes we make a mistake and we get problems because of it.
Sometimes we make a small mistake and we get big problems. Sometimes we don’t make a mistake and we are doing something good and everything goes according to our plan. And when we don’t have a plan in our life, then how do we move forward? This is what is taught in Shastra.
So we saw that Yudhishthira’s conversation about what he did and how it affected him. So when we have to do something in our situation, we can see three things. What is the task? What is the purpose? And what is the result? So someone has done something bad to us.
We will do something bad to him. This is a reaction. If we do something like this, we can move forward.
Because I don’t react. Yudhishthira had the same intention when Bheem’s husband was attacked. He tried to poison Bheem.
So at that time, the Pandavas thought that the difference in our family should not increase. And we don’t know who will support us or not. So we saw that when we do charity, if we are innocent, people will exploit us.
But if we are very ungrateful, we will not be able to build a relationship. So we should have the courage to trust someone with our intellect. So who did Yudhishthira trust? Vidur.
Why Vidur? Because Vidur did not want to gain anything from Yudhishthira. We all get bad hands in life. Yudhishthira and Vidur both got bad hands.
But Yudhishthira, who was blind, he could not accept it. He did not accept weakness. He became weak.
And then, because of Yudhishthira’s cruelty and wickedness, he faced a lot of problems due to weakness. Vidur accepted it. Vidur became a minister, a guide.
And then later, when Yudhishthira’s cruelty kept increasing, then Pandavas decided that now we will not accept it. Weakness means anger, lust, but later on, at least, he does good. But when there is cruelty, he does not accept it.
The more he does evil, the more he feels pain, the more he thinks he is wise. So, such a person has to be punished. When Duryodhana realised that he has no guilt, no regrets, then he had to be punished with war.
But because Dhritarashtra was weak, Dhritarashtra also tried to kill Bheem. But Yudhishthira did not do anything against him because he was angry. He did it because he was angry.
And then Vidur came to him and gave him a good message. So, when we all want to do something in our life, if someone is troubling us, we have to think that he is already cruel, he is weak, and we have to be patient for our own weakness. We always hope that others will be patient for us.
Because gradually, they go away. Thank you very much, Hare Krishna. Does anyone have any questions? I have a small question.
You have given a message to Dhritarashtra. So, according to the conditions, how will you do it? So, the question is that in some situation, Yudhishthira decided that he will not move forward. If Bheem had to decide, he would definitely move forward.
So, what is the religious work? Would Yudhishthira’s decision have been religious? If Bheem had been the biggest brother, would Bheem’s decision have been religious? What is there? Religion is more a direction than a path. Sometimes we say that we should work according to God’s plan. But what is God’s plan? I don’t know.
But even in God’s plan, there is self-sacrifice. So, Krishna’s plan is not like a pre-programmed pathway in which we have to simply walk like a puppet. Krishna’s plan is also reciprocal and it accommodates our free will.
working according to God’s plan does not mean that we become a puppet without It is definitely about self-sacrifice. But, God wants us to God’s plan. That is why, as Prabhupada had said, my Guruji told me to go to 5-4 countries and do Prachar.
Now, I am thinking to do Prachar in India. Because only in India we can establish a Krishna Bhavna Andolan. So, it was Prabhupada’s wish.
Was it his Guruji’s wish? It was not his wish not to do Prachar in India. But, it can be someone’s personal wish and it is a wish for God’s service. So, it is in God’s plan.
So, God’s plan does not mean that it is one path. God’s plan means one direction. It can be a big circle.
Some can go this way and some can go that way. So, it means that in the same situation if two different devotees have different natures, they want to serve in different ways. And that is also right.
There is nothing wrong in it. So, our nature does it change our religion? No. It is not that religion changes according to nature.
Religion is not a programme that they have to understand and do. Religion is a compass. If someone is in the sea and a storm is coming and someone has a small boat and someone has a big ship and a big wave is coming and the person is in the boat and the boat will go in the same direction as the big ship will not go in the same direction.
Both are different. This is a big wave and we will not be able to We should go to the side first and then we will go ahead. But in the big ship we cannot go.
So, religion is more. So, if in that situation Bheem is the biggest brother and Bheem has decided that we have to kill him. So, it is not necessary that it was wrong.
But it is more. It is possible because not only Bheem and Yudhishthir both were Kshatriyas but Bheem was a Kshatriya and he had a tendency And Yudhishthir was a Kshatriya but he had a tendency to get angry So, if he had a tendency then Bheem would have fought more than necessary. And Yudhishthir would not have fought even if it was necessary.
So, that is why we work with our nature but not for our nature. We work with the nature of our nature but we do not work for our nature. if I get angry, I will get angry.
If I get angry, I will get angry. But sometimes you have to face it for the sake of religion. And sometimes you have to suppress your anger for religion.
So, we cannot suppress a person’s nature but we can work to suppress our weakness and anger. So, both are dangerous for a person. If we see in Dhritarashtra’s life he was weak because he was a Kshatriya but we will also see that the weakness of the other woman was gone after that she got rid of her weakness.
So, till now this weakness is with us. So, how can we understand this that the weakness of Dhritarashtra is gone so how can we understand that the weakness of Dhritarashtra is gone after the Kshatriya was using So, we all have weakness, anger, but it is with us in our body. Yes, but our weakness has something that stimulates it or some people have it.
We all have gossip I have read about gossip Gossip means when you hear something you like about someone you don’t like. When you hear something that you like about such a person you don’t like him. When you hear something like this and in all of us we don’t like others who don’t like us.
We like to hear bad things about them. But some people always talk bad things about them Some people think that this will be their full-time job the moment you enter their life You know what he did? What did he do? And he doesn’t say anything. So if this is the case, then what happens is, we have a weakness in our mind.
But that person has the same nature. So we should see that we should not associate with such a person. We can associate with him from a distance.
So we can’t immediately remove our weaknesses. We can’t immediately remove our weaknesses. But we can stay away from things or people who incite our weakness.
If we stay away from such things, then we are safe. At least the weakness will not increase. And if we do bhakti slowly, then we can also get rid of it.
We can learn from Luthrashtra that Luthrashtra had to lose everything before he lost his attachments. He lost everything, but later he gave up his attachments. So we don’t have to pay that price.
If we understand it intelligently, then we can give it up. So at least, if we can’t leave our weakness, then we can stay away from things or people who incite our weakness. And if we do bhakti intelligently, then we can get rid of our weakness.
If a person is bad with good people, then he will get only one chance. If a person is bad with good people, then he will get only one chance. More important than asking why bad things happen to good people, is asking when bad things happen to good people, what do good people do? Why? Why bad things happen to good people? This question is more empowering than asking.
Why bad things happen to good people? Why bad things happen to good people? Because bad things happen to everyone. And if everyone is good or bad, suppose we are all good people, at least we haven’t done anything bad in our life. But bad things happen to everyone.
So we have only two options. One is that this world is a terrible place. And here bad things happen to everyone.
And in this life, life has no meaning. And this dilemma is very disappointing. A atheist said that your best luck is that you are not born.
Your second best luck is that as soon as you are born, you will have a miscarriage. Your third best luck is that you die as a child. And your worst luck is that you live a long life.
So this is a very disappointing dilemma. So one option can be that when bad things happen in our life, then this world is full of injustice. The second option can be that okay, I don’t know why this happened.
But what can I do now? Nowadays, everyone is afraid that someone gets cancer. There are different kinds of diseases, but cancer is very dangerous. There are many cancers that cannot be cured.
And there are many cancers whose cause is not known. So, suppose someone gets cancer. So, in a way, why did this happen to me? This is a natural question.
But, if the doctor tells me that I have cancer, the next question I will ask is is it curable? Is there any medicine for it? Is there any cure for it? What does it mean? Why did this happen to me? The doctor will say, I don’t know. It is due to pollution. I don’t know.
You are cured. So, we live our lives in a way that whatever we do, it has a result. We live our lives with a feeling that actions have results, causes have effects, and effects must have causes.
We live our lives with this assumption. And, when we get cancer, we don’t understand the cause and effect. What did I do to get cancer? We don’t know.
But, when we get a situation where we don’t know the cause and effect, then we stop believing in the cause and effect. When I ask the doctor if there is a cure for it, I still believe in the cause and effect. I still believe in the cause and effect.
Okay, we don’t know why it happened, but can I take a medicine? Can I take a cure? So that, I can cure it. At least, I can control it. So, we can try to understand why there is pain in this world, why bad things happen.
But, sometimes, it is very difficult to understand. Because, we can take the cause of everything to a higher level. Let’s say, I am talking to you, and suddenly, the mic is not working.
Then, I will see if the button is off. Or, the sound system is not working. Or, the mic is not working.
Or, the power supply is not working. Or, the terrorists have invaded India. And, the power plant of Nashik has blown up.
Or, it is also possible that, the solar flare has come to the earth’s environment. And, if the solar flare comes, the scientists say, all the electrical and electronic equipment of the world will be shut down. So, in 2016, in 2014, the solar flare came 10 km away from the earth’s atmosphere.
They say, it comes once in 100 years. So, here, it is shut down. Because of this, we have to go to the sun to understand.
So, sometimes, we live in many nested loops. So, one reason, what is the word for cause and effect in Hindi? Cause and effect. Cause and effect.
The network of cause and effect. It is a simple thing. But, we can expand it.
So, we do not know the exact reason. Sometimes, something bad happens to us. I did something to him.
He got angry with me. So, he understood. I did something to him.
So, he got angry with me. But, he does not know. So, it will be bigger than that.
What is bigger? This person, the country I come from, the region I come from, the caste I come from, this person is angry with me. So, he is doing this to me. It can be a bigger circle than that.
It can be a bigger circle than that. I did something in my previous birth. I did something in my previous birth.
I am getting the result of that. So, we make the circle bigger. So, in which circle does it fit? Intelligence means to place events in our life in the most constructive causal box.
It means to understand the reason and effect of the event. Sometimes, we do not understand this. So, in history, if we do not understand why this is happening to us, then it may be because there may have been some karma in the previous birth.
We do not know. So, we have to see how we can move forward. So, this is also a scientific psychological thing.
If there are two people and there is a similar problem. One person complains about the problem. He always complains about it.
And then he overcomes the problem. The other person accepts the problem. And he tries to face it.
So, even if both of them cannot solve the problem, even if both of them cannot understand the reason of the problem, the other person is less sad about the problem. So, what do good people do when bad things happen to them? If we ask this question, we will get different answers in the scriptures. How did the ancient kings face it? How did the Pandavas face it? Lord Rama is God.
What bad karma can he have? He also had to face it. So, what do good people do when bad things happen to them? What do good people do when bad things happen to them? Asking this question is the most empowering. It can give us strength and wisdom.
No. Someone told me that if someone’s parents pass away in their childhood, they will tell them about their bad karma. I have never seen such a thing in the scriptures.
If a person is very sad and he tells other people about his bad karma. No one is like that. When Draupadi is insulted, no one says that I did a bad karma.
When Sita is insulted, no one says that I did a bad karma. When a person is sad, no one says that I did a bad karma. When another person is in trouble, the other person’s responsibility is to help him.
Sometimes, giving wisdom can also help. And giving wisdom about karma can help someone. It is not necessary that it will help.
But it is not necessary that it will not help. What we have to do is to see how we can help this person. Now, when the Kurukshetra war happened, Yudhisthira Maharaj made a large number of orphaned children.
He made many orphaned ashrams where he could take care of them. His family took them there. If this has happened, then we should not say that your karma is with you.
At that time, we have to see what is my dharma. Can I help this person in this situation? How can I help? Sometimes, one help can be to give wisdom to someone. Sometimes, when people are sick, they do not feel calm.
They get emotional breakdown. Sometimes, if we give spiritual wisdom, then it helps. Sometimes, it does not help.
So, we should have a purpose that how can I help this person. And if the wisdom of karma helps, then we have to say. It is not that you are suffering and you are getting the result of your karma.
It is not that feeling. It is a feeling of helping a person. The question of karma is very big.
I will tell you two things. With karma, it was bad that he was born in Kshatriya family but he did not get the respect of Kshatriyas. As I told you, it was not bad with karma.
It was bad with Pandavas. Pandavas were also born in Rajya family. But, life was also dependent on Pandavas death.
Pandavas… In whole life, no one tried to poison karma. In whole life, no one tried to burn karma. In whole life, no one tried to insult the wife of karma.
So, bad things happen with everyone in this world. And if we compare, we can say that with Pandavas, it was worse than karma. But, in his life, he did not get the respect of Kshatriyas.
So, it is possible. It is unfortunate. It is said that in whole life, there was an Asura named Asura Kavach.
He had 1000 Kavach. 900 Kavach were broken in Vishnu, Narayana, but only one Kavach was left. With that one Kavach, he met Surya Mishra.
When he came, he killed Kunti. So, this is the story of his whole life. So, we can see the opposite side.
Why did he do like this with karma? He was with Surya. So, he had some divine qualities. But before that, he was an Asura.
So, he had Asura Kavach. So, he had both Asura Kavach and divine qualities. In divine qualities, he was brave, but due to Asura Kavach, he got stuck with Duryodhana.
After getting stuck with Duryodhana, he became like Duryodhana. Karna instigated Duryodhana to wear Draupadi’s Kavach. So, Karna did many bad things.
It is said that hurt people hurt people. Those who are hurt, they hurt others. And when we get hurt, we should work with our intellect.
We should not forget the quantity and do some bad things. So, everyone has bad qualities. Karna had bad qualities.
But not only Karna had bad qualities, he also did bad choices. And he kept choosing Duryodhana’s side again and again. Till the end, Krishna gave him Mapa.
He didn’t accept it. So, Karna’s end was destroyed. Thank you very much.
Jai Prabhupada Ki! Jai! Jai Gaura Bhakt Vrinda Ki! Jai! Jai Gaura Prema! So, thank you for coming today morning.