Understand Krishna’s greatness & sweetness to grow in bhakti

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Transcript

This is an AI-generated transcript and may contain some errors.
So, in today’s shloka, we will discuss how God is the source of everything. So, I will mainly discuss three points today. Firstly, the context in which the discussion is taking place.
Secondly, the concept. What concept is being discussed? And thirdly, we will see what is the application of this in our life. How are we in our life? What is our connection to this? So, the context.
Context means connection. So, this is Dashamskand. And in the whole Bhagavatam, Dashamskand is considered to be the sweetest.
So, does anyone know how many skandas are there in Bhagavatam? 12. 12 skandas. How many chapters are there? 335.
Excellent. 335. So, which is the longest skandam? Dashamskand.
How many chapters are there in Dashamskand? 90. So, in a way, the 90 chapters one third of the whole Bhagavatam. And these 90 chapters are considered to be Bhagavatam’s sweetest section.
And it is so sweet and so important. It is the sweetest and most important. So, in a way, Prabhupada ji used to say that many people are Bhagavatam lovers and go directly to Dashamskand.
And they say the nilayas of Dashamskand. And Prabhupada ji used to say that we will go to Dashamskand from the first skand. But still, the same Prabhupada ji used to say that he himself wrote the Krishna book.
In a way, read the 10th canto after other cantos. He used to say that first read all the cantos and then come to Dashamskand. So, Prabhupada ji used to say that.
The second thing he used to say is that the Krishna book that he gave is the story of Dashamskand. And he said that this is the book. Distribute it to everyone.
Distribute it to everyone. So, if Dashamskand is so sweet that we should go to it then why did Prabhupada ji say to distribute the Krishna book? Because Prabhupada ji had the feeling that when we have to understand Bhagwan, especially if someone listens to Ras Tula, then he cannot see it very well. He cannot see it very well.
So, he did not see it very well. What is the reason for this? Now, if we understand Bhagwan, there are two things. One is his greatness.
His greatness is so great. His Aishwarya. Second is his Madhurya.
His sweetness. So, both of them have to be understood. Aishwarya and Madhurya.
And in a way, Prabhupada ji says that from 1st to 9th century Bhagwan’s Aishwarya is considered Just like Bhagwan has all the Sotras of Brahmaan, his Vishwavirat form is of Bhagwan. The whole universe is in his possession. Now, Bhagwan’s Madhurya also comes sometimes in 7th century, when Pradatna Samhita comes.
This is Madhurya. But mostly, when we are talking about Bhagwan’s greatness, and in 10th century, we are talking about Bhagwan’s Madhurya. So, Prabhupada ji says that if we both understand Bhagwan’s greatness and Madhurya, if we both understand, then what will happen? He will be able to understand Bhagwan in a better way.
So, if we see that we only see Bhagwan’s greatness. If we want to understand Bhagwan, Understanding Krishna. If we understand a pendulum, if we only see its greatness, then what will happen? Bhagwan is so great, so great, that he will be far away from us.
Suppose, there is a very big creature. So, if Chanakya Paneet ji says, the Guru, the Agni, stay away from me. So, only Bhagwan’s greatness will remain.
And Bhagwan is so great, I cannot go near him, I am so small. So, he will be far away from Bhagwan. But, if we only understand Bhagwan’s greatness and not his greatness, then what will happen? Then, there will be another mistake.
The second mistake is that we will become sentimental. Sentimentality means we will be deprived of cleanliness. We will be deprived of cleanliness.
We will meet Bhagwan very cheaply. So, we have to avoid both. If we only see Bhagwan’s greatness, then what will happen? We feel that Bhagwan is like a small child.
I have a child in my house, Bhagwan. Sometimes people come, they come to Radha Krishna’s temple. Sometimes, a boy comes with a girl, boyfriend, girlfriend.
And they see in the altar, they say, there are two couples, we are a couple. There is no difference. But, in reality, the head of Bhagwan is completely different.
That is why, I don’t want to take it cheaply. So, if both live together, if greatness and sweetness, if we understand greatness, then what comes out of it? Humility. Bhagwan is great.
And if we understand Bhagwan’s sweetness, then what comes out of it? Ghanishyata. Ghanishyata means intimacy. And when both humility and intimacy are together, then bhakti is perfect.
We have to remember how great Bhagwan is, and Bhagwan is perfect. We have to remember this. So, now, we are having a discussion here.
So, what is happening is, the situation is that Devaki has six children. The seventh child seems to be miscarried. He passed away in the womb.
And then, the eighth child, Krishna has come. He has seen that Krishna has come in a divine form, in the form of Vishnu. So, now, we have to see what feelings are there in the mind.
Now, we have to remember that in Bhagwatan, in Sanskrit, there are some complicated prayers. So, the feeling behind the prayers, may be that feeling is lost. Similarly, all the prayers are the same.
So, yes, there is a lot of similarity in the prayers. But, every person, according to his situation, every bhakta, according to his position, prays to Bhagwan. So, here also, we are unaware that Devaki has a small child.
When a small child is born, the mother is very happy. When a small child is born, So, these feelings are very clear to us. And, how it is? When a small child is born, a small child, seeing him, even if he looks serious, he starts laughing, makes faces, shakes hands, wants to make the child laugh.
It means that, when a small child is born, even if he looks serious, he starts laughing, becomes playful. And, the mother, sees the child with a lot of emotions. But, what is written here? Devaki, with a lot of knowledge, has made a very difficult shloka in Sanskrit.
So, normally, when we see a small child, when we see a small child, even the serious people become playful. Even the serious people start laughing. So, here, seeing this baby Krishna, Devaki, why is she offering such a serious prayer? Now, the prayer is that you are Param Satya, the prayer is that you are Brahman.
Why is she doing such a prayer? So, the prayer of Bhagwatam, is like this. When Bhagwan’s intimate pastime is going on, then only Bhagwatam is revealed to us. So, the prayer of Bhagwatam, these prayers, we remember them again and again.
You don’t shout at this baby. He looks like a small child, but he is Bhagwan. So, in a way, what is the reason for this? Bhagwatam is telling us the position of Krishna.
It is reminding us of Krishna’s position. But, along with that, there is one more thing, the feeling of Devaki, Devaki, in a way, she is reminding herself. She is reminding herself.
If there is a mother, she is very worried about her child. Especially, if someone’s first child has passed away, then that mother is even more worried about her child’s future. And, that danger, that danger is the biggest for this child.
Because, in Ashram, in the Ashram Garbha, there is the prediction of killing the Kamsa. So, that Ashram Garbha is here. So, in a way, the fear is very much present in this child.
But, when there is fear, then, So, when there is fear, then the Bhagwan who gives fear, he is the one who reminds her. So, here, Krishna is in front of her, and there is a natural love This will arise in Devaki’s mind. But, in this situation, in this situation, what should Devaki do? She should not be afraid.
Because, she has a child. How does this happen? The love, love shows different things. Sometimes, when we love, we express emotions.
We express emotions. And, sometimes, we do not let our emotions be expressed. And, that is also a sign of love.
How is this? Suppose, there is a child. For the first time, he has passed the test. Now, he is going to college.
So, the mother makes him sit in the train. When she is making him sit in the train, the mother is a little scared. She has come to cry.
The child will go from home for the first time. How will he live? Where will he eat? Who will look after him? And, the child is a little scared. How will he live alone? Now, if the child wants to go to a good college, then, the mother may want to cry.
But, the mother will encourage the child. The mother’s love will show her emotions. It is said about Kshatriyas, that when the queen of Kshatriyas goes to the battlefield to fight, then, it is possible that the queen will not return even after seeing her husband.
But, when she is going to the battlefield, when a warrior is going, then, the last sight of her family will be in her family’s eyes. So, even though there are emotions, but, the emotions should not be shown. This is a sign of love.
In today’s society, there is a public display of affection. If there is an emotion, then, it should be shown to the public. This is a sign of love.
But, love is different. For example, a mother and her child are alone in a room. Suddenly, there is a power cut.
There is a thief at the door. A thief has come. The child is very scared.
The mother may also be scared. But, the child says, Mother, I am very scared. And, if the mother says, I am also very scared.
Then, what will happen? The child will be even more scared. Even though the mother is scared, what the mother has to do is to keep her emotions in control. And, the child has to say, everything will be fine.
There is no danger. So, love is shown in different ways. So, here, what is Devaki? She is saying a deep prayer.
She is her own child. She is getting love. But, there is a big danger.
So, Devaki is reminding herself that she is not a small child. She is God. She knows that she is God.
But, she has so much love that she feels that this God is my child. So, she is saying, Krishna, what should I do? I have four hands. I will hide my four hands.
I will become an ordinary child. If I have four hands, I will not be able to hide them. Krishna will at least know that you are Vishnu.
He is in jail. He will not even have time to hide his four hands. So, where is she going to hide them? So, in a way, she will request, she will pray later.
It is an illogical prayer. But, what is happening with that illogical prayer? She knows that you are God. But, you are my son.
You are safe in my heart. But, if you are in this form, how will I protect you? So, this decision of God, especially when there are devotees, who are very religious, then sometimes they listen to God’s blessings and sometimes they forget So, the first point, what is the context? Devaki has a lot of feelings in her mind. But, those feelings are not visible.
She is praying to God very seriously. And, after praying to God, she is meditating. So, this is the first context.
So, what is the context here? Sorry, what is the concept here? What is being told here? She is praying. She is saying that this small child, who is in my lap, who was in my womb, who is this small child? Here, this is the ultimate truth. This is not an ordinary child.
Here, everything has a cause. Everything. Whatever is in existence, everything has a cause.
So, now, you know the word Yogamaya. What does Yogamaya mean? It is a Mahamaya. What is the Mahamaya? We put it in our mouth.
Once, I was walking in Delhi. I was telling that a devotee does not consider Krishna as God. So, one person raised his hand.
He said, I also do not consider Krishna as God. So, I said, with all due respect, when a devotee does not consider Krishna as God, it is his divinity, his transcendence. When you do not consider him as God, it is your ignorance.
It is your ignorance. They are not on the same side. So, what is Yogamaya? Now, what is the Mahamaya? What does it do? We go away from Krishna.
It is an illusion. It is an illusion. It is an illusion that we go away from God.
But, what does Yoga mean? It is a connection. So, what is Yogamaya? It is an illusion that we go closer to Krishna. We go closer to God.
So, what is Mahamaya? If this is Krishna, then when Mahamaya comes in between, then when Mahamaya comes in between, then from that, we go away from Krishna. This is Mahamaya. But, what does Yogamaya do? Yogamaya puts us in a state of delusion.
But, it is such a state of delusion that it increases Yoga. It increases Yoga. It means we go closer to God.
So, in a way, this is a strange word. Suppose, if I say that this person is a very intelligent fool. He is a very intelligent fool.
So, is he intelligent or a fool? How can they be together? How can they be together? Or, this person is a courageous coward. He is a very courageous coward. He is either courageous or a coward.
So, when two opposite people come together, what does it mean? It means that this person is intelligent. But, right now, he is misusing his intelligence. That is why he is a fool.
Or, he is a very courageous coward. He is a coward. But, he shows courage in a state where it is of no use.
So, when two opposite people come together, what does it mean? So, Yoga and Maya are two different things. Maya takes Krishna away. Yoga takes Krishna away.
But, what does Yoga-Maya mean? It is a kind of Maya, a kind of attachment with which we want to get closer to Krishna. What is Yoga-Maya? First, we have to understand God’s greatness and God’s sweetness. Greatness and sweetness.
So, what does Yoga-Maya do? Yoga-Maya makes us forget Krishna’s greatness. We forget God’s greatness. We forget God’s greatness.
And, what do we remember? We remember God’s sweetness. So, when Yashoda Maya wants to believe in Krishna, if Yashoda Maya remembers that Krishna is God, then how can God believe in Krishna? So, what does Yoga-Maya do? It makes us forget that Krishna is God. He knows that Krishna is God.
Sometimes, when Krishna appears in his mouth, he remembers that Krishna is God. But, what happens later? He forgets. He says that Krishna is God.
When there is electricity, he runs and steps on Krishna’s feet. Where is this God? When he feels hungry, he starts crying. So, he remembers Krishna.
What kind of God is this? So, I ask him to bring something to eat. He can’t. Where is this God? So, he forgets God’s greatness.
He forgets God. But, it’s not that he doesn’t know this ignorance. He knows, but his love is so great that because of this love, he forgets God’s position.
Let’s take an example. The stars appear in the night. Now, in the day, do stars appear in the sky? Yes, they do.
But, they are not visible. Why are they not visible? Because the sun is so bright. So, the stars are the knowledge of Krishna’s greatness.
The people of Braj know how great Krishna is. But, their love for Krishna is so great that they are so aware of Krishna’s greatness that their knowledge of Krishna’s greatness is lost. The stars are in the sky, but they are not visible.
Similarly, the people of Braj have so much love for Krishna that they forget Krishna is God. He tried to cut your feet but he couldn’t do anything. You couldn’t get anything from him.
This is the greatness of your feet. But the same Gopiya says… He says… He says… We are thinking that you went alone to the forest at night and the thorns in the forest are touching your feet. And your feet… Your feet are softer than a lotus.
They are softer than a lotus. And we are thinking that he must be suffering from the thorns. These are the thorns.
And we are thinking that your feet are hurting a little. But our feet are getting dry. So the concept here is… Great devotees know the greatness of God.
Because their service is so much that they remember the greatness. They remember their helplessness. And in helplessness, how to serve them, how to protect them, they are in the centre of those feelings.
And sometimes they talk about the greatness of God. That is why they talk about how to serve God more. How to serve God more.
So here, Yajdevi Devki is talking about the greatness of God. And her purpose… Now we will go further. At the end of the prayer, she says, Krishna, I want to protect you.
I want to protect you. So in Bhagavad Gita, serving with love is the centre. She says that in the Kalpataru, Kalpataru means that you can fulfil anyone’s wish.
Chintamani… Chintamani is there. Kalpamruksha. But we will see, whatever is described in Braj, if you want to cook something for God, then in Pavan Sarovar, it is said that Radha Rani cooks on 50 firewoods.
She keeps running here and there. And she cooks everything perfectly. Now, in Adhyatmikriya, in Kalpataru, Radha Rani says, give me 50 firewoods.
And everyone will come. But Yajdevi doesn’t do that. Why? Yajdevi knows that Krishna is God.
Krishna can give her everything. But her feeling is that I want to serve God. That is why she is protecting herself.
So here, the glory of God is being told. Why is that glory being told? Krishna is saying that you are Vishnu. You are source of all things.
So you can come in the form of Chaturbhuj or Vibhuj. So please come in the form of Vibhuj. So please come in the form of Chaturbhuj, so that I can serve you.
So, the glory of God. So, Prabhupada says that when Krishna shows the form of Vishnu, I will come to the last point. What is the connection for us? What is the application for us? That there is the glory of God, there is the greatness of God.
So, what is important for us? Is it the greatness of God or the glory of God? So, both are important. But when we talk about the greatness of God, Prabhupada says that Krishna shows the form of Vishnu to Arjuna. God says, what is it? And when he shows the form, what happens? He shows it in such a way that all the Saints, all the Kauravas, Vishwamitra, Dronamitra, Jaya, Vrathamitra, all of them, Chahas, Vidhi, Yaya, Uttamangali, all of them will go in the form of Vishnu.
That means, all of them will die. And God says further, Mayai Vaiteyi Nivrata Hapur All of them will die because of my plan. So, when he says that all of them will die because of his plan, Arjuna never says that Prabhupada dies, Arjuna never says that Krishna, you made a plan to kill all of them, you kill them all, I will sit here and rest.
Prabhupada says, I will sit here and smoke, you kill him. Arjuna never says that. What does Arjuna say? I will fulfil your wish.
Fulfilling your plan is my responsibility. This is my responsibility. What does this mean? This means that we know that God is perfect.
God is not less than anything. But in this heaven, it seems that we have to serve God. Like there is a statue, that is God.
But the statue seems that we have to worship him. We have to bathe him. We have to feed him.
What is this? This means that we have to serve God. We know that God is perfect. God does not need our service.
But in this heaven, he creates such a situation that we feel that we have to serve him. This means that we are responsible. Chaitanya Mahaprabhu has given two points.
Chaitanya Mahaprabhu has given the two points. Chaitanya Mahaprabhu has given the two points. He has said that my name will be spread in every village and city.
He has given the two points. What was Prabhupada’s feeling? The Lord’s prophecy. Prophecy means Bhavishyavani.
He has done it. He said that you have done the prophecy. You may do the rest.
What did Prabhupada say? And the Lord’s prophecy is Prabhupada ji ka bhavata yeh my responsibility. Usko poora karna yeh meri zimmedaadi. Prabhupada ji ne se bataya hai, aise ki Krishna ne Mahaprabhu ne se bola hai, to usko poora karna meri zimmedaadi hai.
Aur isliye Prabhupada ji akeliye 70 saal ki umra mein America chahiye. To dihar jo hai, Bhagwan ki prabhusham aayi hai, isko agar sirf Bhagwan ka greatness dekhenge, Bhagwan ki mahima ko dekhenge, to hum kehenge ki Bhagwan ki prabhusham aayi yeh Bhagwan puri karenge. But yeh jo hai, yeh bhaav se dekhte hain.
Kya dekhte hain? Ki yahan pe hum Bhagwan ka sweetness dekhte hain. Sweetness matlab kya hai? Ki mere liye Bhagwan ne ek mauka diya hai. Seva jo hai, yeh ek mere liye opportunity kar.
Zimmedaadi vasto mein Bhagwan ke sambandhe ek mauka hai humaare liye. Yeh ek humaare liye bahut bhi privilege hai. Privilege mein yeh aadal ki baat hai ki humein Bhagwan ki seva ka mauka hai.
To yeh bhaav se dekhte hain, to hum nambatta ke saad, zimmedaadi ke saad, hum Bhagwan ki seva ka mauka hai. Bhagwan ko, bahut hi jayat mein aise lagta hai ki abhi hum yeh desh mein, yeh jagah mein hain, to bahut se log bhakte hain, bahut kam bhakte hain, kranta hitran karna hain, pujari ki seva karne hain, yada bhakt nahin hain. Par, agar Bhagwan chahiye, to Bhagwan sabki nivayah mein hain.
Woh ek bal ne sabko bhakt bana se. Sabko gyaan dene ki bhakti main aadika mauka mein dekhne. Par bhagwan jaata dekhne, hum bhi seva ka mauka hai.
To hum seva ka mauka dete hai, iske dwara hum Bhagwan ko hamara premi dikhati hai. Hamari prem karne ki isha hi dekhti hain. So, kalpavidog kehte hai, ki aap bhagwan ka kirtan kyu karte hain, bhagwan ko pranatana kyu karte hain, agar pranatana karne hain, bhagwan ko pehle se pata hi hain, What is the need to tell God? What is the need to love God? For us, we love God, we surely love God.
But how can we say that love is not visible? Because if love is not visible, then love can be inside. Then how can we know? So what do we do? When we pray to God, we love God. Then what do we do? We are expressing love.
How do we express love? In a way, by investing time. When we give time, for example, we can say to a person, you are very important to me, and I don’t have time for you. If you are saying like this, then what does it mean? Either you are not important to me, or I am saying that you are important to me, or I am lying.
If I say that you are important to me, then I am the most important to you, and I don’t have time for you. These two are not used together. So if we say that you are important to me, I love you, I pray to you, I want to serve you, then we have to invest time in it.
So, investing time, as Prabhupadaji says, is our most important resource. Even if Pandit Prabhupadaji says that money will come and go, but the millions of gold coins, with that we can get a small amount back. So, time is very important.
So when we put time in meditation, in chanting, in service, then what do we do with that? We show that, God, you are very important to me. I am you. And in this way, if we don’t have love, expressing love, or it can be expressing desire for love.
Now, I don’t have love in my eyes, but I understand that Jai, your love is very important to me. Jai, I want to be the most loving, caring, most generous person to you. I want this.
That is why, I am going to teach you now. So, like Devaki, she knows that Krishna is God. Then she thinks that she has to protect Krishna.
So, she knows that God is most important. God can neither protect her, nor can He protect her. He can even destroy her.
But we have responsibilities. The more responsibilities we have, the more we show our devotion to God, or we show devotion to Him. And through that, we can go closer to God.
In conclusion, today, I would like to explain how to go closer to God. How to come close to Krishna. First of all, we saw the context.
What was the context? Devaki is with Krishna. For the first time, she is with Krishna. What is she doing? She is showing her feelings, Krishna’s greatness and His sweetness.
What is Devaki doing? Right now, lowering her sweetness and showing her greatness. Why is she doing this? So that Krishna, you are God. You are the truth of everything.
So, you do this so that I can come closer to you. Devaki is saying these prayers, grave prayers. Why are they grave prayers? The purpose is that she wants to serve with that sweetness.
What is service? She wants to protect. So, the second concept that we saw was Yogamaya. What is Yogamaya? It is such a Maya that increases our closeness to Krishna.
We go closer to Krishna. Usually, we go away from Krishna. We forget Krishna’s greatness.
This is the opportunity to serve. I have seen here that when we see only God’s greatness, we go away from it. When we see only sweetness, we get sentimentality.
But if both are together, we get humility, we get humility, but we also get sentimentality. Humility and sentimentality make bhakti. We see the connection.
What is the connection for us? As we have seen, we have seen many examples of Arjuna and Krishna. If Krishna says, I have planned everything. Your plan is my duty.
I will complete it. This is what Arjuna said in 1873. In the same way, Prabhupada Chaitanya Mahaprabhu said, your prophecy is my responsibility.
In the same way, we are serving God. So, your mission in your vision is an opportunity for me. It is a connection.
For what? So that I can express. I can express. What can I express? If I have bhakti, I can express bhakti.
If I don’t have bhakti, then desire for bhakti can be expressed. In the same way, we know that God is great, but when we see that every day God, the almighty God, is giving us an opportunity to serve. So, wherever we are, we can get closer to God.
Thank you very much. Any questions? I have a question about God. I am not Hindi.
You are not Hindi. You are not Hindi. Your lecture on God is very difficult.
Very? Difficult? Difficult means? Is it difficult to understand? Is it difficult to understand? I am trying to understand. But it is a little complicated. I have a question.
When I am doing bhakti, when I am doing bhakti, how do I know whether I am doing bhakti or not? If we are doing bhakti with the intention or not, I have asked Prabhupada. Prabhupada went to a city. He came to meet a devotee.
He was a little disappointed. He said, Prabhupada, all the other devotees cry when they see you. I always stay with you, but I don’t cry.
I don’t have bhakti in me. I don’t have bhakti in me. Prabhupada said, you are serving me.
You are serving me. So, it is good to cry, but emotions can come at any time. But it takes time to serve.
It takes energy to serve. So, if we are serving steadily, it is good if emotions come. If they don’t come, then it is not a problem.
So, the test of devotion, the test of devotion is not emotion. It is dedication. The main characteristic of bhakti, Prabhupada says, he says in Upadesha Amrit, bhakti is not sentimental speculation or imaginative existence.
It is not imagination. The test of devotion is not just emotion. So, if we are serving with dedication, then it is not sentimental.
It is a good service. Bhakti Samyukta says, sometimes we hear about eight years of renunciation. Tears come from eyes, we cry.
But Rupa Goswami tells us that this characteristic can be So, Bhakti Samyukta used to tell Govardhan Vishal Babaji that the tears of love are priceless. So, he says, go to the market, buy onions, the tears of love will come. He says that no one can do that.
So, no one can But he says, what we have to do is if we are serving steadily, then it will happen. Thank you. So, my question is that I have love for Krishna.
I want to serve him, but least at service. What? Least at service. Service at least at So, when a pujari or another devotee is in the service, no present today.
Authority asks for me for service, but I am not ready to do the service. So, what we should do at least? I want to serve, but I can do the service that I have been told. If someone says no, then I don’t want to do it.
So, there are two things here. We all have different nature. Some people have a structure in their life.
I will do this, I will do that. Some people are spontaneous. When they get the inspiration to do this, they do it.
So, we God tells us that our nature we can call it. Some people are spontaneous. From morning to evening, I do this from 9 to 10, I do this from 10 to 10.
I can’t do it. And those who plan and work, they say, do whatever you want. Do whatever you want.
If something is happening, I don’t know what to do. Some people have a structure. God tells us that we have to serve according to our nature.
So, if we want to serve according to our structure, then we should find We should find a service where there is a structure. If there is a travel feature, it is very difficult to have a structure. Because sometimes the car will stop, the flight will be delayed, this will happen, that will happen.
It is very difficult. If there is a distributor, it is very difficult. If there is a priest, he is also serving.
So, there is a structure. If we like the structure, then we can serve in a way where there is a structure. We don’t like to serve in that way.
We can say that this person is a devotee and has authority. So, we should serve according to the nature of the devotee. Along with that, the devotee should have the structure that if some other service is necessary, then I am ready to do it.
So, this is the ideal situation. What should be the character of authority? The devotee should serve in such a way that he can be satisfied. So, according to the nature of the devotee, he should serve.
What is the nature of the devotee? I want to serve in such a way, but if some other service is necessary, then I am ready to do it. But if it is happening again and again, then I am ready to do it. If there is some other service, then I am ready to talk to the authority.
So, we should not lose the spirit of service. If we get any service, then it is an honour. It is a good opportunity.
We should have that spirit. So, if our mind is getting very upset, that I had planned to do this, or I wanted to do marriage, or I wanted to study Shastra, but I could not do that. So, if our mind is getting very upset, then we will not be able to serve with a good intention.
So, both should have a proper understanding. Question from the audience I have a question. How did you become a devotee? How did I become a devotee? How did I become a devotee? I have never been to Pakistan.
I have never been to Pakistan. I am very old. I came to Pakistan in 1996.
I came to Pakistan in 1996. I came to Pakistan in 1996. When I was studying in college, since childhood, I had a strong desire to learn.
I had a strong desire to learn. Knowledge and education can open new doors. I was very interested in farming.
I was very interested in farming. I used to give guidance to other students in school, and gave free tuitions. After I came to Vigilierie, I joined a social welfare organisation.
I joined a social welfare organisation. I gave free tuition to children in the education building in the education building. I gave free tuition to children in the education building.
I studied History, English, Math, I think she’s not wrong. When I was teaching there, I met the kids and asked them what was going on in their house. They told me that Adhiganj Singh’s father was a drunkard and sometimes there was violence in the house.
When I used to meet his father, he used to tell me that a drunkard is someone who takes responsibility for his actions. Someone is lying in the gutter. But when I met him, he was a very nice person.
He used to tell me that he was teaching his son. Then he used to tell me that when he gets drunk, he becomes a different person. I spoke to the organisers and they told me that they work for anti-alcohol.
So, we brought some organisers. They gave lectures on how to get rid of alcohol, how to get rid of alcohol. We also learnt something and gave them some inspiration.
Then what happened was that there was a small neighbourhood. In that neighbourhood, everyone decided that we are not drunkards. Adhiganj was very happy.
Then our semester got over. I was alone in my house. But when my semester got over, I went home.
I came back home after two months. Then not only my father was drunk, but the kids were also drunk. In the middle of the semester, there was an election in the municipality.
For the election, a politician filled a truck full of alcohol. He said, you also give alcohol and vote for me. So, I started thinking that by giving education, we are opening some doors for people.
So that they can have a good life. But it feels like there is an enemy inside it. We call it a trap door.
A trap door means that we are walking and if we go inside, we fall. So, it feels like there is a trap door inside which people get stuck. I was in a good college.
But there were also good students like me. There were also good students like me. But there were also bad students like me.
I used to get angry very easily. So, I thought that there is something inside which destroys one’s self. It takes one’s self towards harm.
What is this? I didn’t know that. So, I started searching about it. I used to study in the first class.
But since then, I have been studying psychology, philosophy, and spirituality. And since then, I have been studying Bhagavad Gita. So, Bhagavad Gita means, अतर्केन पदुखतो यव पापं चलिए। What is this? Why does a person commit sins? Why does he become foolish? Why does he become dangerous? So, I found that shloka very interesting.
And then I started trying to memorise Bhagavad Gita in my pocket. I started chanting Bhagavad Gita. I started listening to Bhagavad Gita.
I started reading Shastras. I saw that my anger had reduced a lot. And I used to drink a lot.
I used to drink a lot. But I used to get addicted to alcohol. So, when I started doing bhakti, I stopped drinking alcohol.
So, there is some power in the knowledge of Bhagavad Gita. And since then, I started studying it. And then, when I did not go to college, I started doing study groups.
And then, I was working in a software company. And then, I used to come to college and do study groups. So, one evening, I had a study group.
So, my boss told me, you have to come in the evening, because our project deadline is today. So, I told him that I have to go today. But I will come early tomorrow morning.
I will complete it by then. So, I have to complete it by tonight. So, I tried.
Someone else can go for the study group. No one was there. So, I was there at around 12 at night.
I was going there at 12 at night. So, I told the company, that if I do not do this software job, then thousands of people will come, who are ready to do this software job. And they will say, it cannot be better than this.
But if I am teaching the Bhagavad Gita, how many people can do it? So, I started thinking that if I have to do some service, if I have to contribute to the society, then by sharing the knowledge of Bhagavad Gita, I can become more effective, more influential. So, that is when I decided. I was thinking about it.
That is when I decided. That is when, in 1998, I joined.