Desire Management 2

Hey, thank you very much for coming today. Before I begin, I've been using some, this is a whiteboard and I write some things over here. And this came that way.

So I'd like to start by asking you, what does desire management mean to you? So when you hear this word desire management, that's our topic. So, what is the need for desire management or what is desire management? Why do we need to manage our desires? Any thoughts anyone has? Okay, we have, thank you. We are limited in time and resources and we have how many desires? Unlimited desires, yes.

So in one sense, desire management can be said to be desire selection. We all have to select desires. Even if somebody is completely materialistic, they cannot fulfil all their desires.

So, okay, I want to see this place, I want to meet this person, I want to pursue this career, I want to buy this kind of car. So there are desires, but nobody can fulfil all their desires. So, in that sense, everybody has to learn to manage their desires.

Good point. Anything else? Anyone else? What or why desire management? All desires are one and the same. Sorry? All desires are one and the same.

Yes. So, desires can be undesired. Some desires can be undesired.

They can be counterproductive, they can be harmful to us. Thank you. Anything else? Okay.

So often the desires point us toward temporary things. And those things will go away at the time of death. Or they will be taken away at the time of death.

It will be before also. So, that is the problem. Anything else? Sometimes the desires cost much more than what it's worth, the efforts and time and energy that we have.

True. You can say the price is much greater than the price. So, what they cost is far more what they give.

Good point. So, some desires are impractical. In the sense that they are just not implemented.

Somebody is four and a half feet, and I want to become a basketball player. That's not going to work. Unless you create a basketball for dwarfs separately.

So, they are not always fulfilled. You may have few desires, and if you do not have the karma or qualification for it, then the desire will not be fulfilled. It will not be fulfilled.

Okay, correct. Anything else? Okay. So, our desires determine our decisions, and then our decisions determine our destiny.

Am I saying? And then if, depending on if the desires are good, then everything always will be good. Otherwise, it will not be. Anyone else? Uncontrolled desire because havoc inside.

Sorry? Uncontrolled desire. Havoc inside. Havoc inside.

So, uncontrolled desire. Yes. It's not only inside, it causes havoc outside also.

But yes, inside. Definitely. Uncontrolled desires create a bondage and interrupts intuition.

Okay, they cause bondage. So, if you have desires, then the mind doesn't interfere. Understanding the good desires and making them prioritising, so that they can be addressed.

Otherwise, in other things, they will be neglected. Good desires also. So, we need to have good desires.

Part of desire management is that good desires need to be nourished. They need to be strengthened. Yes.

So, material desires lead to bondage. And that is very common. Now, from a philosophical perspective, we can say yes, we all get bound.

But even from a psychological or a practical perspective, we can say there's addiction. Where we will only be bound in the material world. We are bound to specific things in the material world.

So, in that sense, it's not just a philosophical concept. It's also something which everybody experiences, if not personally, their observation with others. Thank you.

Very good point. Any last point anyone has? So, yes. You all have given very important reasons why we all need to learn to manage our desires.

So, I'll talk about this based on two distinct verses from the Bhagavad Gita, which actually seem to say almost opposite things. But you will see how these two are to be reconciled. This is 3.34, 3.33 and 3.34. So, I'll explain the meaning of the verse and then we'll present it.

So, So, Sadrushan means according. This is how it does. Cheshta is endeavour.

We all have desires. We endeavour. Swasya means according to one's own.

Swasya is one's own nature. So, everyone endeavours according to their nature. So, even if somebody is knowledgeable, and somebody understands what is his desire, external or superficial or whatever, still the desire is not there.

So, in one sense, knowledge itself does not excuse those of desires or free us of desires. Prakrteh Gyaanavaanapi And if this is the way of the wise, then that is the way of everyone else also. That if, say, doctors smoke, then everyone else will smoke as well.

We say, doctors are better than everyone else. How harmful smoking is. Bhutani is all living beings.

All living beings act according to their desires. Prakrteh Gyaanati Bhutani Nigraha Nigraha means control, regulation, repression. Kim, what? Karishchati What will it do? What will it accomplish? Nigraha Kim Karishchati Let's recite it once more.

Satrusham Keshate Swasya Prakrteh Gyaanavaanapi Prakrteh Gyaanati Bhutani Nigraha Kim Karishchati So, this verse seems to be saying something like this, that you have to depict it diagrammatically. So, this is a person. And a person may also be a wise person, Gyaanavaan.

But, this is basically the path of natural desires. Everybody will go on this path. Prakrteh Gyaanati Bhutani So, everybody, not only desires, it's desires and endeavours.

This is Keshchati. So, we all have many desires. Some desires, like you mentioned, are in practise, because we don't have any endeavour to fulfil.

But even when we endeavour to fulfil, it's saying that everybody goes along the path of their natural desires. And it's more of their natural desires. And he's saying here, basically, this force is essentially so strong, so strong that even if you build something like a Nigraha, this is repression.

This force will be such that it will break down that force into one. Nigraha Kinkarishan. So, now, this seems to say that you have desire, you have no longer your desires.

What can you do about it? There was one so-called spiritual leader of India. He said, this phrase, Nigraha Kinkarishan, this is the essence of the Buddha. Whatever your desire, do it.

Repression won't get accomplished. Gita says, just do whatever you have to do. Now, is that the essence of the Gita? Why not? Yeah? That's a good observation.

So, if you see, the Gita, when we talk about natural desires, generally there is content, what is spoken, and there is context, in which it is being spoken. So, if you look at the content of this Gita, what is the point of doing anything with your desires, if you are trying to control? The very next verse, what does it say? When you look at what comes before, what comes after, and then we have to understand the meaning in context. So, let's look at this next verse.

Indriyasya. Indriyasya is what? Indriya is senses. Indriyasya.

Indriyas are they. Artha is object. So, senses and sense object.

Indriyasya Indriyasya are they. Indriyasya Indriyasya are they. Raga, Dvesha.

Raga is attachment. Dvesha is avoiding. I like this.

Dvesha is I detest this. I dislike this. I love it.

I hate it. Raga, Dvesha, Yavasthita. So, Yavasthita means that it is already there, but Raga and Dvesha, Yavasthita means properly.

It means to be properly regulated. Raga, Dvesha, Yavasthita. Raga, Dvesha, Yavasthita.

So, why does it need to be regulated? Tayor. Tayor means chain. Now, Vasha are the chain.

Vasha is control. Don't go under their control. Don't get controlled or activated by them.

Tayor, Vasha, Maga, Chain. Tayor, Vasha, Maga, Chain. Tau.

Tau is these two. Yavasya. So, the word Asya comes thrice.

Indriyasya. Indriyasya are they. Dita is poetic.

I am not a poet. The purpose of poetry is that there are poetic ornaments. So, when there is repetition, they use the same word.

So, Tau, Yasya, Paripatthi, Nao. These are obstacles of the path. These are Paripatthi, actually these are the cues of the path.

So, these are dangerous. Tau, Yasya, Paripatthi, Nao. Tau, Yasya, Paripatthi, Nao.

Indriyasya, Indriyasya are they. Indriyasya, Indriyasya are they. Raghat, Keshavya, Vastithau.

Ayodhya, Vasha, Maga, Chain. Tau, Yasya, Paripatthi, Nao. So, Krishnaji, what he seems to be saying over here is that even when we are going on this path, actually there are themes.

One theme from one side, one theme from other side. This is Raga and Vesha. So, he says that Namah Shivaya, Chain.

So, Nigraha can mean Vasha. Nigraha means control, regulate. And it is don't come under their control.

Previous verse he says, what can control accomplish? And then this verse he is saying, don't come under their control. So, basically, what is he telling over here? So, we could say, these two verses, we could say they are talking about two sides of our continuum. So, one is controlling desire.

The other is being controlled by desire. Specifically, here Krishna is talking about controlling desire in terms of to the point of repressing. So, he is saying that both of these need to be avoided.

The 333 is, you just controlling, controlling, controlling, controlling. That's all you do. But on the other hand, you just let yourself be controlled.

I like to eat this, I eat that. I don't like to eat that, I won't eat that. I like to watch this, I watch this.

I like to do this, I do this. I don't like to do that, I won't do that. He says, if we just go along with simply our likes and dislikes, we will not get anything done.

So, even if we believe these two, it's basically, if we consider these two to be the extremes of the pendulum, the central point is what we are trying to discuss. It is desire management. And that is selecting desires.

It is, we don't have one authority that controls our desires, nor is your desires the ideal control. That is selecting our desires. And in the context of the Gita, Krishna is telling Arjuna that you are a warrior.

You are a Kshatriya. You are by nature a protector. But in your duty as a protector, right now, you have to face those whom you don't want to fight with.

Who are they? Krishna and Drona. His Guru and his Grandfather. See, that's why you are thinking I will not fight.

But by nature, you are a protector. In future, when you hear about the Gauravas doing atrocities against innocent people, at that time, the protector in you will arise and will want to fight with you. So, you cannot not act according to your natural desire to be a Kshatriya.

So, that is not talking about any and every desire. Kriti refers to the natural desire which is according to one's work. And then, he is saying in this particular verse, even when you are a Kshatriya, some battles you may like to fight.

Some battles you may not like to fight. But don't come into the fight. So, even when there is something that we like to do, it is not that we will like everything about it.

Even if we like a job, it is not that everything about the job we like. I like everything about this job, except everything. Sir, for some people, that is their situation they are totally miserable.

They say, I like everything about this job, except the loss. Or except this. Or except this.

So, in this world, there will never be an ideal situation where everything will be like you. So, basically, if you select two desires, let's try to understand how this works. So, Krishna talked elaborately about desires in the next section.

But he is talking about a particular category of desires. So, if we consider, say, this is the soul. This is the mind.

Now, I am using the mind as a shorthand for the entire subtle body. I don't want to make a complexity of that. And then, here is the body.

And all this together is the conditioned self. So, Prabhupada would use the word Atma to refer to the soul. And he would refer to every entity.

To refer to the conditioned soul. And then, outside, we may have many objects. These are objects.

And maybe, for this, for one of these, we feel Raga. For another, there is Dvesha. For another, again, there is Raga.

Again, there is Dvesha. So, basically, we like some things, we don't like some things. So, now, these likes and dislikes are stored in our mind, in our subtle body.

And in this subtle body, we could say there are two kinds of desires. Is this colour visible? So, the terms may vary for these. We could call this as Bhakti.

In English, the word is Instincts. And there is Vasana. And this is Impulses.

So, I'll go into that soon. But let's look at it specifically here. Generally, how do these work? From the soul, Consciousness is what comes up.

So, from the Atma, comes Chetana. And Chetana goes to the Manas, then it goes to the Sharir, and it comes to the Outer Mind. So, for example, if I consider, this is the flashlight.

This is the soul. The Atma, the beam of light coming from it, is the Chetana, is the Consciousness. So, Consciousness comes from the soul, and goes out through the mind.

Then it goes out through the Karabhairavas. Let's go out through the Karabhairavas or the Gyanendriyas. What are the Gyanendriyas? Eyes, nose, nostrils, skin, and ears.

What are the Karabhairavas? Legs, and the power of speech. So, basically, normally, Consciousness goes through the Gyanendriyas. And say, right now, you are human.

And you take that information in. Consciousness goes out and comes in. And you take some information, you notice, I am asking a question.

Then, you answer the question. When you answer the question, Consciousness again comes out. And this time, it comes out through the Karabhairavas.

You are trying to speak something, and some words come out. So, basically, Consciousness is always flowing in and out. And there is Pravaha.

There is constant Pravaha of the Consciousness. And quite often, we tend to think that the object triggers desires. That is true.

But the object is not the cause of the desire. The objects that are there, these are triggers. They are not causes of desires.

What does that mean? That it is not the object that is filled with desire. The object, desire is injected into our Consciousness. No.

For 10 years now, I have been travelling across the world. So, 2014, I started going to America. And whenever I do classes, I often look at deadly examples.

So, when I am in India, I often look at examples. Don't look at it. So, when I am in America, especially when I am speaking to American audiences, the organisers told me, don't give any cricket examples.

I said, why is that? They said that Americans like baseball more and they don't like cricket. I said, that is true. But not that they don't like cricket.

For them, cricket is an insect. It's not a game. So, what happens is that if there is no impression inside the mind of cricket, you see, there is no desire coming from it.

Coming for it. Okay, somebody is playing, somebody is doing something in a field. In India, this is cricket.

So, it is not that the external object is the source of desire. There are impressions inside us. Suppose somebody passes by a bar.

Now, they are never drunk, they are not interested in anything. They pass by the bar, they see the bar, but there is no desire that comes. If somebody is an alcoholic, they pass by a bar, then there is no bar for them to go to the bar.

They just straight rush into the bar. So, the difference is what is inside their consciousness. So, inside our consciousness, there are impressions.

And those impressions, to put it another way, say, if this is the mind, let's focus on the mind now. If there is a samskara over here, some kind of samskara, let's keep one over here. Then, when the input from the consciousness comes in, it may be small over here, but as it goes through it, it becomes huge.

And then by the time it reaches the soul, it has become the most important thing. As an alcoholic, the input goes in through the eyes, goes through the mind, and by the time it comes out, it becomes huge. So, the mind actually does two things.

Mind is the transmitter of consciousness. Consciousness goes from the soul outward and comes back in. But it is not just a transmitter, it is also a transformer of consciousness.

Transformer means that some stimuli, when they come in, they become bigger. Some stimuli, they don't become bigger. Some stimuli, they don't even go in on you.

So, the mind is a transformer of consciousness. And depending on what is present in the consciousness, that thing will either go up or come down. So, for us, what is inside the consciousness will determine what becomes big, what stays small, or what just disappears.

So, with this background, now, let's look at these two things, vritti and vasana. So, our desires, they have categories. So, Krishna is using the word natural desires.

So, natural that means he is referring to is that we all have a swabha. We all have an innate nature. And this natural is referring to it as a varna.

We all have some talents, some abilities, some interests. And accordingly, certain desires come up. So, these are natural to our body-mind dimension.

And then, these are what we call as vritti. Everybody has a vritti. Apart from this, there are other desires which could be coined as artificial.

I'll explain what artificial means. But let's try to understand natural desires first. After the Mandavas won Draupadi in the Swayamvar, then they left the royal palace and came back to a small cottage where they lived temporarily in one room in the house of Rama.

Draupadi's father and brother were naturally concerned that no one has Draupadi marriage. They looked like brahmanas. They were dressed in the garb of brahmanas.

They had sat in the category of the nomads. They were very well-built. Their human armature and their fighting was extraordinary.

So, they decided to test the Pandavas. And then they called the Pandavas to their home to the palace. We sent them for a feast.

And Rupada invited them and seated them. And he said, I'll just be back. And he left and the Pandavas sat around on the opposite side of the hall.

It was a huge hall. It's a state. Jewels, decorations, paintings of ancient wars, big pillars, impressive architecture.

But it's not on the opposite side. It's a long table. And on that table, on one side, were kept sculptures and paraphernalia used to perform yajnas by the brahmanas.

Then next to it were various weapons, bows, arrows, maces, spears. Then next to it, various farming equipments, ropes and harnesses and yokes. And then on the other extreme were various artisan tools.

Now these four corresponded to what? Four Varanas. So the Pandavas sat around, saw that table and all five, as in one, walked straight to where? Weapons. And Bhima started sitting around there.

Arjuna picked up what? Arrows. And then they picked up swords and other equipment. And so they were indeed talking about how this thing is strong.

It's not as strong as the mace that was there. And then they started comparing and talking about various weapons. And from a secret window Drupada and Dhristadyumna had to watch it.

As they were watching their faces started smiling. These are Kshatriyas. These are not goblins.

So basically what happens is we all have certain natural interests. So our Varana is seen if we note what we notice. We note consciously what we notice automatically.

So in all situations wherever we go, some people come to a home, the first thing they notice is okay, what kind of paintings are there. Somebody else may notice what kind of architecture is there. Some people notice what kind of library is there.

What kind of books are there. What gadgets are there. What TV is there.

What PC is there. So basically we all notice something naturally. That means we don't have to put any effort.

So it's like we all have some interests that are natural. And some interests we may have, they have to be cultivated. Like some people, some interests may be just like okay, I like history.

I like maths. I like language. I like art.

It's just natural. And sometimes, sometimes we have to get ourselves interested in those things. They are natural and they are cultivated.

So it is important what Krishna Sanyalji has given that when we are trying to manage our desires, the natural desires that we have, according to our thought, those need to be developed. These should not be repressed. If we repress them, then we will feel constantly suffocated.

We cannot afford to repress these desires. This is Same thing Krishna will talk later in his 59 instances. All of us will have to go and learn it.

And, so there are two fundamentally different approaches to desire management. With respect to the desires that correspond to our bhaktis, there needs to be development. These desires need to be developed.

And then, there are desires associated with our vasanas. So vasana, I will talk about its development a little later. We will continue this session tomorrow morning also.

But vasana, these refer to what? Lust, Anger, what else is there? Greed, Venom, Envy, Pride, and Illusion, etc. So, these are the vasanas. But the terms may vary according to what is used well in Sanskrit and how it is translated in English.

But, if you see, I use the word for bhakti, instincts. Now, everybody has some instincts, actually. Some kids, 2 or 3 years old, they take up a kartal and start playing it.

And he has played so many. Some other people, maybe 20, they pick up a kartal and they start playing. Others say, can I go to school? So, the idea is that some people, some kids just have a musical instinct.

They don't have a single musical bone in their body. So, some people have instincts. And then there are impulses.

In the word instinct, we also use the biological sense. Animals have natural instincts. So, birds can take a fire and then they have instincts.

So, the instincts, it's almost like programmed intelligence. You just know what to do. Some people have a language instinct.

They just speak what they want to speak and they speak it so precisely. Others just struggle and stumble over words and they can never articulate what they want to say. And then somebody else says, yeah, that's what I wanted to say.

Why did you say it? I don't know. I can't even say why I couldn't say. So, the idea is this is programmed intelligence.

As contrasted with this, the vasanas are, they are not just unintelligent. They can even be anti-intelligent. Anti-intelligent means they can make us do things which no intelligent person can do.

So, even when somebody is a painter, somebody is a writer, somebody is a decorator, somebody is an engineer, they can be good in their particular fields, but still they may be vulnerable to lust. Some people may be working in an office and they may have a good job and they have good ability for the job but they get caught in affairs and this and that. Some people are just powerful.

They use their talent to lord it over others. In fact, they just have pride in it. They have so much consideration of whether others are respecting you or not.

Some people are just driven by greed. So, somebody may be a good doctor, in the sense they may be competent as a doctor but they may not be compassionate as a doctor. They may see their patients as simply sources of money.

And such doctors can create a lot of trouble. What does that say? Doctor cures your ills with your pills and kills you with the bills. So, that is impulses are there.

And with respect to the vasanas, there has to be a pathway. There has to be regulation. And regulation ultimately there is regulation means we have to be in some box.

Now anger may not go away in anyone completely but anger is there. Say for example, if we go to the workplace then we may get angry but we may not yell at our boss. If we yell at our boss today, we have no one to yell at tomorrow.

So, we have to be regulated in what we do. Now, from regulation it can also go towards elimination. Those particular things may go away completely.

But different from depression. Depression the desire is there. That's very different.

So, what we are talking about here is, these are two different categories of desires and they have to be dealt with differently. So, each kind of desire, the first kind of desire is where it should be. It needs to be appreciated.

It needs to be developed. It needs to be nourished. So that it takes us onwards.

And then, the other kind of desire is the vassal. That needs to be regulated. So now, beyond this, these are, till now, I was talking about the soul and then there is the mind.

So, in the mind, there are the bhaktis and the vassalas. So, we need to each difference of these, we can say, we need to develop these desires. So, we develop these desires.

We regulate these desires. So, to develop, before we can develop, we need to appreciate first. Appreciate, what are our natural interests? What are our natural interests? So, appreciate.

Then, this vassala, we need to regulate. And then, there is a third category of desires. These are the desires that come naturally from the soul.

The soul has spiritual desires. These are the desires to love Krishna, to serve Krishna, to make Krishna our Lord, the Lord of our life. And now, these desires, they need to be also developed.

But they are different categories. They are not coming from the body-mind machine. They are not coming from the impressions within us.

They are coming innately from within the soul, from whom we are at our door. And these need to be gently but surely awakened. So, slowly, gradually, they need to be awakened.

So, awaken. These are spiritual desires. So, we could say that we want to make an acronym.

Enhance. Regulate. Awaken.

So, it's an era. E-R-A Enhance the regulate the vassala and awaken the atma. Awaken the soul and awaken the soul's eternal desires.

So, I will explain one more concept and then how to go about doing these three things, we'll discuss in tomorrow's session. We'll have some questions after this. But generally, we talk about the two kinds of taste.

What are the two kinds of taste? Yes? What are the two kinds of taste? You have heard of a taste? Is that a taste? So, which is that? There is a? Yes. There is a higher taste and there is a lower taste. I was wondering what are you thinking about the taste.

So, Paratantra Shiva Nivartate Krishna says. So, generally we are told go from the lower taste to the higher taste. But what happens for many of us if we are here taste is coming from the lower taste the higher taste will be too high.

And we try to go to the higher taste many times we have to take a hijab here. But instead of the hijab we go up and we go further down. So, it seems to be too difficult.

So, what Shastra describes is actually in between. So, here this is true but it is this is a higher spiritual taste. This is a lower material taste.

But you could say there is a higher material taste. Now, what do you mean by higher material taste? The lower material taste comes from the vastness. So, somebody has lust just indulge in the lust and they get some pleasure.

Somebody has a lot of pride and they get power and recognition and prestige and a lot of joy. So, that is the vastness. But there is some pleasure in that.

But that takes us down and often we take others down by that. The spiritual higher taste it comes through bhakti. Specifically as bhakti rises towards rati and prema and the higher seas of bhakti I would say.

When it comes to the level of gucci. Basically we start getting a higher taste in bhakti. So, for many of us the whole system of varanashram it is not so much about dividing people into four groups.

It is more about engaging people in such a way that they can get a taste where they want it. So, if nowadays sometimes people ask why are so many people depressed? That is not the question we should be asking. The question we should be asking is why is not everyone depressed? Life is so difficult.

There are so many things wrong in the world. There are so many things wrong with us. So many more things that can go wrong.

We are getting negativity from everywhere in the world. The human mind is not designed to get so involved by so many bad news and so many crisis. So, the question is why is everyone not depressed? Sometimes people ask, nowadays pornography is so much common.

So, why are so many people using porn? Why is everyone not using porn? Lust is there in everyone and it is so easily available. So, how is it that everybody is not doing it 24 hours a day? Of course, I am not saying it is a good thing to do. But the point I am making is why is it that when it is so easily available, why is everyone not doing it 24 hours a day? We say, ok, I have got a job, I have got a family.

There are so many people who are wealthy and they don't have to do anything. But still, they don't just indulge 24 hours a day. Because there is a part of us which wants something more.

Ok. How many of you like women? How many of you like women? Women, women, jokes. Jokes.

If you don't like it, I am not even concerned. So, if you like women and there is a comedy show, where does you know? Somebody tells you, from tomorrow onwards, you have no financial obligation, no social obligations, no physical obligations, as much as you want bone and fat. No obligations.

Just sit in front of a TV and for the rest of your life, watch comedy shows and laugh. Will you enjoy that? Or maybe you are fed up one hour, two hours, maybe fed up for a weekend. You want something to do.

Isn't it? We all need to do something, something of value. So, it is natural for us, we want pleasure, but we don't just want pleasure, we want meaningful pleasure. Just hearing jokes and laughing at you, there is a break, there is some entertainment, we don't want that for the rest of our life.

So, the idea is that we often say we are pleasure-seeking. And that is true, but what we really want is meaningful pleasure. Not just meaningless pleasure.

That's why nowadays when they say that nowadays social media is so easy available, people just mindlessly keep scrolling things. It is true. The question is, why is everybody not constantly scrolling? Because eventually, I want to do something of value.

So, now of course, if the vasanas are very strong, that urge for doing something meaningful will go away. It will be very strongly covered. But we all want to do something which is of value.

It may not be of world-changing value, but I want to do something of value. And as a routine, when we understand that, when we develop that, then we can do something of value. So, when we feel that I am doing something of value, that gives us a higher taste.

It may not be a spiritual higher taste. If somebody is a doctor, they are not just a spiritual doctor. They actually are interested in medicine.

They like to care for people. But they of course want money. They spend so much money in getting their education.

They want money. But their interest in treating the patients is not so little. They get some joy in doing it.

So, then that joy will ensure that they don't become greedy or possessive or exploitative. So, for everyone first, this material higher taste is also important. Now, of course, the material higher taste is not the ultimate thing.

Because even with the material higher taste, we are going to die. And then this material higher taste is not going to take us to a higher destination. We are still in the material world.

But, this can be like a stepping stone. From the lower taste, from the lower taste of say, indulging in the senses to the higher taste of doing something worthwhile. To the ultimately higher taste of absorbing addiction.

So, till now, I conclude this last point, that addiction is a huge problem in the world. And this literal addiction has become very big. In this, there is a 12-step programme.

In the 12-step programme, I'll call it synonymous in all of India. The first step is my life is under my control. I need some higher power to intervene in my life.

Otherwise, I will destroy myself. So, they may say higher power according to my own understanding or according to one's own understanding. They want to accept it as Krishna.

But, there is something spiritual within. The idea of some higher intervention. But, the second thing is that the Scandinavian countries, they have been the most successful in the western world in combating drug addiction.

And what they did was, they focused on the rehabilitation. Generally, if somebody is a junkie, somebody is a drug user, then, they don't get jobs very easily. Nobody wants to employ such a person.

Once you are blacklisted as a drug user, no respect will be given to the employer. So, what these countries did was, they said, yes, this person is a drug user, but if you employ this person, he will pay 50% of the salary. The government will pay 50% of the salary.

And, they found that when these drug users, not all of them, but many of them, when they were able to, when they were able to do some meaningful job, holding a job itself is not easy. Especially, in a country like India, there is no option. If you don't have a job, you won't be able to live.

But, many of the European countries are welfare states. Welfare states means, if you don't have a job, the government pays you. It's not even that you don't have a job.

You don't have a job that you don't like. If you say, I have not found a job that I like, the government will keep paying you. And people misuse that quite a bit.

Many of the immigrants are going from the Arabic countries to the West. If they have good jobs, then they have huge welfare benefits that they get. So, there is a lot of concern over immigration.

But, the point is that when people started wanting responsible jobs, many of them, their addiction increased. Even in many American soldiers who had gone to Vietnam for war, there the conditions were so horrible. The fear was so much.

Amnesia attacks. Why were they in the wars? It was supposed to stop Communism, but it was a very politicalised war. So, many of the soldiers they had to numb them of the fear.

And the fear was that they would become addicted. And some did become addicted. Many of them came back home.

They came back to their families. They came back to society. So, the point is even, not all of them here, some of them became addicted and they had lifelong addicts.

But, the point is, even in material communities. So, both of these. So, people get some meaningful engagement.

And, they have some higher power in their life. They connect with Krishna. So, basically, isn't they connecting with Krishna? This is connecting with one's soul power.

So, if you can do this, then you will find that our desires, especially the vasanas, they will become easier to manage. We will be able to go to Juha. So, I'll summarise what we discussed today.

I talked about four main points. The first point, we started with the paradox in this verse. That, controlling desire, that is not healthy.

Controlling desire, especially in terms of repressing it. And, being controlled is also not healthy. This is based on 3.33 and 3.34 in the Bhagavad Gita.

The Gita is telling us, we need to do desire management. We need to select our desires. So, how to select the desires? For that, I discussed about how.

Where do desires come from? Desires, basically, something comes into the mind and then it becomes bigger. So, there are impressions in the mind. And so, the mind does two things to our consciousness.

What does it do? Transmit and transform. So, it allows things to go in and out. In between, it transforms.

This is based on the impressions. The Sanskrit word for this is Samskaras. And then, we discussed about the different kinds of desires that are there.

So, within the mind, there are certain healthy desires and certain unhealthy desires. So, what are the healthy desires called? Mukti or instincts and Vasana. And then, beyond that, there is the soul.

The soul has its spiritual desires. So, we discussed that there are three steps. What is the acronym? ERA.

E-R-A. Mukti, what do you do? Enhance the desires. Note consciously what we notice naturally.

We discussed the Pandavas example. And Vasana, what do you do? Regulate that. And lastly, spiritual desires.

Awaken those desires. They may not be there but you awaken them. And in this way, the last one we discussed is the journey from the lower taste to the higher taste.

The lower material taste and there is the higher spiritual taste. Sometimes, this can seem a very big journey. So, there is an intermediate step that we can have.

That is the higher material taste. So, this higher material taste can keep us moving till we get eventually the higher spiritual taste. So, how to go on this journey? We'll discuss more in tomorrow's session.

Any questions or comments? Yes, please. Do we have a mic? Actually, my question was that sometimes impulses are gift wrappers instead of gifts. So, while in relation that you enhance your vritti and regulate your vasana but if you are not able to distinguish between both of them, you won't be able to properly know what to enhance and what to reduce.

Yeah, I understand. So, it is a challenge. That's why, generally speaking, either we have to come to sattva or we need to be guided by somebody who is sattva.

sattva So, sattva is the more goodness. It brings clarity. And you cannot always be sattva.

Life is busy. Life is demanding. The world around is fast-paced.

So, a significant part of our time in our life may be in purchase, may be in the more passion. But, at least for some time we need to be in sattva. And that's the time when our major decisions are made.

So, sometimes it may happen that, okay, I'm walking along the road and I just see some food and I want to go and eat it. And they go and eat it. And that may not be good, but the healthiest food, whatever.

But that is not going to be a huge problem in our life. But, the major decisions are made on the impulse. I have a new office.

I have a bad interaction with my boss. And that is not good. Because in one day, it's not a one for all that wishes.

So, we should not take irreversible decisions. This is extremely dangerous. People take irreversible decisions based on reversible emotions.

So, today I feel this job is terrible. Tomorrow I feel this job is terrible. And then, today I resign and tomorrow I feel terrible also.

So, nowadays even relationships are so futile. One day, I love you. I cannot live without you.

Next day, I hate you. I can't live with you. So, this is where, recognising that our emotions are fickle, they are irreversible.

Don't take irreversible decisions. So, decisions point, we have to take due to Sattva. And in Sattva, we have done some praying, we have done some sadhya activities, we have been doing some journaling, going for a walk, hearing some classiness, spiritual thoughts.

And in Sattva, then we can reflect. Then we can analyse which is the answer. You said that consciousness is coming out of the soul and then it goes through the mind-body machine and inside we have the Britneys and the Vasanas.

So, if the consciousness is passing through the Britneys and Vasanas, why does it not get spiritualised? The soul is spiritual. Consciousness is the energy of the soul. And the consciousness will be affected by whatever medium it passes through.

So, Krishna in the, basically, in the Vedanta Sutra also it is talked about that Atma is unchanging. But, the Chetana is ever-changing. So, the Chetana is affected by whatever medium it is.

That's in the 13th chapter. He says, this is material. It is a transformation of material nature.

So, if somebody is born in the south of India, then Chetana comes to the south Indian body and mind and whenever they think of food, they think of meals only. When somebody is born in north India, whenever Chetana comes up, food means parathas. So, that Chetana is in-conditioned based on the kind of body, mind and machine they have.

How to identify and differentiate between the master and the witness sometimes? We may think that it is my this I feel like this is my kind of nature. So, I mentioned that we can talk about the sattva, self-observation. Generally speaking, the difference, the key difference between vritti and vasana that vritti, if it is there, it gives us intrinsic satisfaction.

That means, if there is vasana, the satisfaction is always extensive. If somebody has a vritti for music, then they just want to listen to music, want to play some musical instrument. Even if nobody recognises them, even if nobody praises them, that's ok.

But if somebody has the vasana, then I am producing so much music, then why is nobody appreciating it? Why is everybody so dumb? Do they understand how good I am? So, naturally, if anybody feels something good, they want to be convinced. But there is no dependence on that. There is a famous author, he said that I get more satisfaction from having written than being read.

So, having written. Now, of course, every author who writes wants to be read. But it's a matter of when there is greater satisfaction.

So, intrinsic means in doing the activity itself, there is pleasure. When the vasana is, it is only of getting the result. Krishna says, Do your vritti, don't attach to the result.

That is not possible if somebody is driven by vasana. Say, somebody has no interest in medicine. But somehow, they got some degree, they are treating some people, they may be good in it, but they retain no intrinsic satisfaction.

Then, if they don't get money, if they don't get paid, if they don't get praise, they will be utterly miserable. Why is this doctor getting more money than me? Then, that could be one concern. But you are treating people.

You are saving people's life. That is of value. So, they are not seeing value.

So, that is one differentiation between vritti and vasana. Yes, please. I have a question.

Why is there a need to control material desires when we can focus on spatial desires and they will get neglected naturally? We should just jump direction. Okay. That is a general question.

I haven't discussed the whole point. I didn't bring material desires. I am talking about material also.

Vritti and Vasana. So, why is there a need to control? Krishna says that if we are only trying to control desires, it is not going to work. तो यह कौंते है अपनु शिष्यत वच्चिता तिन्द्रियानी कमाल्द की भी खरक्ति पसंदा Even if we are intelligent, if all that we are trying to do is control the desires, it is not going to work.

At the same time, he says, we need to have a basic level of control so that we can focus on spirituality. आनि सर्वाणि सन्यन्य दुख्त आसीत अध्वरा So if you look at 261, he says first is सन्यन्य आनि सर्वाणि सन्यन्य सन्यन्य he wants a little control. If a line has four lines, A B C आनि सर्वाणि सन्यन्य दुख्त आसीत अध्वरा अध्वरा हाव अध्वरा हाव is focus on Krishna.

So if we do not have basic control, we can't focus on Krishna. Say like right now, we are coming here in this class. The mind is super distracted, the senses are pulling in various directions.

No one can listen and hear this process. So there has to be some basic level of control, then we can focus on Krishna. And then what happens? वशे ही अस्ये द्रियानि अस्ये तर्व्याव तुष्चति तर्व्याव तुष्चति वशे means वशे means it's conquest.

There are three steps. So you could say control, if you want to use three C's, control, concentration, conquest. There is a basic control at a material level, then there is concentration on the spiritual, and then there is conquest.

So वशे is C. So we could say, another way of looking at it is, that for us control is like a launching pad. Then the launch towards the spiritual. So if a rocket has to be launched, it has to have a firm foundation.

If the foundation itself has become collapsable, the launch cannot happen. Yes. So, yes.

Thank you Gautamji for the lecture. Gautamji, my question is, you brought the angle of spiritual desires also. Now, beyond that, let me say, let's consider an example of having good food, or listening to music.

Now, we have always said when we come to spirituality, we just do all of those things spiritually. If you like music, then you do. When you start listening to music, then that's not a dovetail for desires.

So, when we are dovetailing those desires, is that what you are referring to as spiritual desires? Basically my question is, what is the difference between our vritti and spiritual desires? Otherwise it is so that when spiritual desires awaken, they ultimately transform into vritti and then that becomes our vritti and that's how we act out of it. It's different from what you refer to. Good question.

See, there is a difference between spiritual desires and spiritualised desires. Spiritual desire is directly the desire of the soul for Krishna. So, in the spiritual world, the soul does not need a vritti.

The soul is naturally attracted to Krishna. So, these are intrinsically spiritual desires. This does not depend on the vritti.

But, we are right now in the vritti world. So, around the soul, there is the mind-body machine. And we use whatever is natural for those who are Krishna-sourced.

So, for example, chanting and healing. These are naturally spiritual desires. Because we are directly focused on Krishna.

Now, apart from that, somebody may do a seva of distribution, somebody may do a seva of cooking, somebody may do a seva of managing, somebody may do a seva of teaching, counselling. These are sevas which take up all your vritti. So, at us, we don't have these very rigidly differentiated.

Somehow or the other, it takes the mind of Krishna. But the point is that whatever is our vritti right now, somebody is a graphic designer and then they make very attractive posters for Krishna. It's not that in the spiritual world we are graphic designers.

So, there, it's not that we are using Krishna service, but gradually we get a direct attraction. Just you mentioned varnasrama system, varnasrama also. Varnasrama is meant not for dividing people, but engaging people.

So, I want to understand how varnasrama is also related to vritti and vasana. In bhakti also, bhakti on the devotional platform, the devotional platform, I suppose, is above the varnasrama system. If somebody is on the platform of higher taste or something, he is affected by those vasanas or vrittis or not, or how it is related to varnasrama system and then higher platform is related to vasanas and vrittis.

So, two different things are there. The vasanas will definitely go down when we develop our spiritual, become the devotional platform. But at the same time, the vritti will remain.

If you consider the Pandavas, now, if you consider Vishnu, and you consider Bhima, Yudhisthira was almost like a Brahmin Kshatriya. That means, he was a warrior, he was relatively a peaceful warrior, tried as much as possible to resolve the issue peacefully, tried to tolerate. He was a Brahmin Kshatriya.

Now, Bhima was a Kshatriya Kshatriya. A Kshatriya square. A Kshatriya was itching to fight.

And their natures did not change, just because they were elevated to vrittis. So, it is that while we are in the material world, there are certain aspects of our materially evolved condition that will remain. Say, if somebody has a dark complexion.

Is it that when they become pure, suddenly their complexion will become white? We don't know. They will look more brighter because they are so cheerful and energetic. But the complexion will remain the same.

So, there are certain aspects of our material embodiment which may not change. And they don't need to change. It's not that everybody has to be devotion.

It means we are all harmonised. It doesn't mean that we are homogenised. Harmonised means we have one purpose.

Homogenised means there is one substance. We become one. So, devotion is it homogenises, it harmonises us.

And that's why there is a difference in terms of each person has the vritti and we use it in Krishna's service. And we don't have to worry too much about whether this is conditioned or whatever. As long as it is being used in Krishna's service, that is what matters the most.

Thank you. Any more questions? During Gurukul system, how did the Guru identify the varna of the child and after knowing the child's varna, how did he engage them in certain activities so that they will balance their spiritual and material life? We have to stop romanticising the past. Life has always been complicated.

And there was a past when the Guru had the magical power where the person perfectly took off in a wrong direction. It is always a challenge. It always takes time.

So, in general, the varna can be identified by two things. There is guna and there is parama. Guna can be translated in many different ways.

One way is competence. If we have the guna to do something, sorry, guna is if we have the guna for doing something, we are comfortable doing it. The parama for doing something, there is competence in it.

Comfort means it feels good doing it. Competence means we are good at doing it. Some people just like music.

Some people may like music, but no one else likes their music. So they have the guna, they don't have the paramas. Not everybody who likes music becomes a celebrated musician.

Not everybody who likes to write, some people just write a journal, they do not become a celebrated writer. So ideally speaking, if there is a combination of guna and karma, then this is the best indicator of Advanti. What we feel good doing and what we are good at doing.

Generally, if the guru is observing carefully the children, then we can learn to some extent. Astrology could be used. Nowadays astrology is used primarily for predictive purposes.

And that is actually only a small use of astrology. Predictive means, this is happening, do this, don't do this. But traditionally, astrology was used for indicative purposes, not predictive.

Indicative means, this is an indication, this is likely to be a vision. So, and another thing is, although Varana was not determined by caste, but caste was not insignificant. The idea is that some Atma has a Brahminical nature.

And that Atma is likely to be born in a family where the father and father have a Brahminical nature. So in that sense, the Janma was also a relevant factor. The problem became that from a relevant factor, it became a dominant to the sole factor.

That's where it came from. So it is a challenge. And also, say in the past, whether it was India or the West, you know, social mobility as we see it was not there.

It was upward mobility or it was lateral mobility. Like somebody coming from a village to a city, somebody moving from one place to another place. Somebody who tries upward in the economic land.

All that mobility was not there. They had their own mobility. So generally, it was born and they took up the route that was best for them.

So actually, I have two questions which I think might coincide with one of your answers. You mentioned about artificial desires. So I would like to have some clarity about it.

And the second question is that from the era part that you explained, is for enhancing our things which we are good at. So for example, like taking music, if we enjoy music or we are also good at it. But if we have certain tasks that are more important at that time to fulfil.

But since we are enhancing our vritti, so how do we manage that? I will talk tomorrow about how to implement this. What was the first question? Artificial desires. Artificial… What I meant by artificial is that there are many desires.

I said generally desires are not triggered by outside. But many desires are often injected from outside. That means we see repeatedly advertisements.

See in one sense lust, there is negative connotation in traditional circles. But lust in the sense of very female attraction is vital for sustenance. That's how reproduction happens, that's how life goes on.

All living beings have lust. But in most human beings it is they get that desire when there is the mating season. When the cow is in the heat.

They have the biological desire coming over that time. But it's not that they are constantly triggered. And it's not that there is something that is triggering them constantly.

In our society, in our culture, the desires are being constantly triggered. So we are actually in a unnatural or artificial state of perpetual sexual stimulation. Because there is so much marvellous constant.

Same way there is certain greed. So much money, buy this, buy this, buy this. So in that sense when I said artificial, what I meant by is that they are unnaturally stimulated.

It's not that in nature there is an endless parade of tempting sense objects constantly going in front of us. Yes, there are sense objects. But the way these structures are in, they are constantly involved in us.

So in that sense they are unnatural. Now briefly the other question, which we had about rukti. See the rukti can be somebody's profession.

There is vocation. There is vocation. And there is avocation.

Avocation can be passion, it can be hobby also. So sometimes somebody may be able to do it as their job. Sometimes, ok I just have some space that I actually could use.

I may have to take up some other job. I may have some other responsibility. But sometime I could do this.

I just need to spend that week's satisfaction. And then I can do other things. I really like the example of the mind being a transformer where it can really expand the desires that are the figure that is.

So my question was around is there a way to reverse this like when the impressions are coming in, can the mind be also trained and how is that really happening of the mind dimming or diminishing the effect that is happening on other objects. That also happens when you, say for example, if you meet someone and say that person has some scars because of necrosis or something like that. You may be shocked.

But if we are cultured we do not show that shock. So that is what this particular Raga of Dvesha is. So it's that there are various levels of filters that can be created.

So one filter is you don't take it in. One second filter is you take it in but you don't let it go. Krishnadas says Dvesha is the problem.

You cannot always look around with closed eyes. So when this animal movie had come up there was a lot of discussion in the media about the brutal violence and people had become violent by that. Some people said you know movies for entertainment.

Nobody doesn't like what is in movies. So it's just for entertainment. It depends.

People watch such violence and they become violent like that. So the idea is that it is not that everybody watches violent movies because violent. That doesn't happen.

But the point is that's because everybody has some level of filters. So basically the filters can be at three levels. First is don't take it in.

So don't just watch such violence. And this is especially required for children. Because children don't have internal filters.

That's why even in very liberal countries advertisement directed towards children is banned. Because they don't have a discerning capacity. How discerning capacity is a different question.

But still, the idea is don't take it. Then the second is don't dwell. Even if somebody has taken it, don't let it leave you.

That's also a capacity filter we have. Sometimes somebody may have bad memory or bad thought coming in. Then they redirect their consciousness somewhere else.

And then the third is don't act out. So, we all have many desires or many urges. Say you will be angry with someone.

You may feel like yelling at that person. But if we are reasonably disciplined, reasonably cultured like a husband and wife may be very upset with each other. Both of them want to lash at each other.

But if the child is rude, they will pass it on. Let's not cheat. Let's not cheat.

So, there are three levels of filters that we have. We have to find out which is the best way we can protect ourselves. Sometimes, just don't even look at it.

If somebody is alcoholic, inside they are very happy. So then, just never go to a bar. If you go to a bar, then you will be avoided.

Because once it comes in, it will grow very fast. But, over a period of time, they keep repeatedly saying don't do it. And internal desires, internal amskaras, they want to be overwritten and rewritten.

But, we have to find out at least the third filter has to work. If the third filter doesn't work, then it's a big, big problem. So, if they pawn you, some people say it's completely banned because people who use pawn become violent and etc.

But not everybody who uses pawn becomes violent. But that does not mean that pawn is harmless. It really works.

Now, because people have culture, people have morality, people have laws, so that's why the images that are going in may not be coming out of their mouth, I should say. But, it can all break down. Then, who knows what animals, what beasts are there inside us and what beasts will come out.

So, why feed the beasts that are there inside? So, the idea is that everybody needs filters. And, which filters work best? The best is, we don't take them. But, we can't always do that.

The second best is, don't do that. And, if there's something that's done, you may just keep replaying it again and again. He can't avoid that.

Don't do that. So, Ajamil, he didn't intend he was going along his own natural world. So, he didn't he didn't intend to go out and do just 60% something.

He was going on his job and there's a service to his father. And, he saw something. So, he took it in.

And, what happened was, he took it in because he was almost completely unimagined. But, then he grew into it. And, maybe you can say maybe the image was so provocative that it was an off-button for our mind.

So, he just put it up and kept working on it. Then, he said, okay, what is acting for? He said, acting? Oh, okay. He just had a certain desire.

I want to live with that particular woman. It's okay. He went and was with her.

But, once acting was okay. After that, he decided that he will reject his chaste wife. He will abandon his parents.

He will give up his practical duty. And, because nobody will want to have a priest in their ceremony. The person who has abandoned their family and who is living with a woman like that.

So, then, he could not even see it. So, now, which is the boundary that he maybe the first boundary is the desire to give so much that he has to go and do it. We can say that.

Normally, you should be able to control it. Even if we give a little bit of the route over there. When we start acting out, there is some acting out maybe circumstantial.

It was just a desire to give so much. I had no intention to bring alcohol, but everybody was at the party and they told me to bring Canada. So, some acting out initially might be circumstantial.

But, eventually, eventually, it becomes an intention. Jaan kuch kya? Jaan kuch kya hai? Jaan ki reason. You know what you are doing and you are doing it.

So, it's best that we leave it at the earliest. So, thank you. Last question.

Okay. Hare Krishna. Thank you for your class today.

You mentioned that vasana desires. We can't do it for 24 hours. So, what makes us to find meaningful happiness, means higher happiness.

In my sense, I believe that whatever we do, whatever we desire for the be happy or pleasure. So, if one gets some pleasure, so why we have to go to the higher place? Many reasons. First is that, why not only pleasure? First of all, it is a finite capacity.

Nobody can keep eating constantly 24 hours a day. Sex is such an exercise, but it cannot be done for 24 hours a day. We keep stimulating ourselves throughout the day.

So, your capacity is finite. Then there is, what is the law of definition of returns? The same thing you do in first gulab jamun, wonderful second, wonderful third, wonderful fourth. Okay.

Yes, enough. No. No.

Isn't it? 20th. I feel like vomiting now. So, eventually, some people deserve 20, some people deserve 200.

The point is that, law of definition of returns is going to come. So, that's also another reason. So, now, of course, the problem is that, desire subsides for some time, then it comes back, we notice it.

I may tell you gulab jamun right now, but after 6 hours, again I want 10 more. It can happen like that, but at least at that time, it goes down. So, there are just physical limitations to how much we can enjoy.

Many are, of course, assuming that there are no financial or other social limitations. But even if they are there, even if they are not there, still there are other limitations. So, there are, of course, social, cultural, financial limitations in how much a person can enjoy.

Now, beyond that, the thing is that, these are ultimately, they are dissatisfying or they are incompatible or insufficient because we are spiritual beings, we are souls. And the soul wants something more. So, now, the spirituality is very much diminished.

A person will not say, you want something more than others. And that's why people seek something. Sometimes they may find it, sometimes they may not find it.

But generally, nobody just cannot enjoy it forever. It just becomes so meaningless. It just becomes completely dead and gone.

So, because we are souls, we have spiritual potential. We may not necessarily know Krishna and want to love Krishna. But we want to do something that is Sat, Ki and Ananda.

So, Ananda is the third nature. Sat means we want to exist. Nobody wants to die.

We fight very hard to somehow continue. Ananda is joy. You want to exist, you want joy.

Jit means we have consciousness. In the consciousness, we want to make sense of things. When you are processing, if you are looking at what I am speaking and writing, if I am just writing some strange language, it doesn't make sense.

What's the point? The whole point of Jit is to make sense. So, we want to know. So, because of the conditioning, sometimes the soul is in deep longing, may not manifest.

But it is still very much there. And it will manifest in some level or the other sometime. So, thank you very much.

Srimad Bhagavad Gita ki Jai! Srila Prabhupada ki Jai! Jai! Jai! Jai! So, this is an announcement. Much of what I spoke today is from my latest books. You are not your mind.

You are better. So, there are 64 reflections on mind management based on the Bhagavad Gita. So, that's one book.

There are diagrams and graphics also similar to what I have depicted over here. And there are a few other books. There is Gita for Daily Mindfulness, 365 articles based on the Bhagavad Gita.

So, this is one article per day. each article is based on one verse from the Gita. And there are some questions which can be used for reflection.

This is the various sections on how to overcome temptations, how to be more sensitive in our speech, how to be more spiritual in our activities, how to face adversities, how to see God in our daily life. This is what I mentioned. This is the Gita from an application perspective.

This is the Gita from a psychological perspective. This is the Gita not your mind. This is the Gita from a scientific perspective.

Devistifying reincarnation. That's how 25 stories of children remember their past lives. Mechanism of Incarnation.

What are ghosts? That's explained from a scientific perspective. And these two are Gita from a these two are books. For those who are interested in going deeper into the Gita, this is the Gita which is based on Chakravarti Path's commentary.

This is the Gita from an analytical perspective. So, if God controls everything, we immediately have freedom. Now, if Krishna is equal to everyone, then why is he not on the side of the Pandavas? If the Modes do everything, then why are we held responsible for our actions? Questions like this are answered.

In this book, there are 100 questions answered in diagrams, two total articles. This is also 100 articles, but this is the Gita from a relational perspective. That is, how the Gita is not just a book of philosophy, but it's actually a book that expresses Krishna's love for Arjuna.

And by extension, divinity is love for humanity, for all of us. So, the Gita is seen in the light of the Krishna-Arjuna relationship with Mahabharata. That's what is explained in this book.

So, if any of you would like to have any of these books, they are available outside. I'll be here for a few minutes in case you want the signature of the Gita. Thank you so much.