Dealing with provocative people
Thank you so much for your thoughtful participation… We can discuss… So… Krishnananda Prabhu was saying that… When I come to Pune… It is Raga Nuga Bhakti… No… It is my uncontrolled mind… I will discuss about it today… So that… By discussing about the mind… I will be able to control my mind… So… This is similar to Sattva Kona and Tamoguna… Sometimes… Similarly… The Raga Nuga Bhakti… And the mind level Bhakti… They are similar… So… Here… The story of Avanti Brahm… Its… Its climax… We are coming to the climax… So here… Usually… Some… Some Kadambari… Or some movie… In that… The climax… What is the Hindi word for climax? Ok… Shikhar is… Its a pinnacle or a peak… So its… Its end… Its action… Some hero is killing a villain… Or some big action is going to happen… He is saving him… So… In the material world… The most interesting thing is… From the external point of view… In the form of action… In the form of action… And when there is a dramatic action… When there is a dramatic action… When there is a dramatic action… Then it is considered attractive… In the spiritual life also… We work externally… But mostly… The work is internal… So… And on the internal level… The dramatic thing… It is not a work… It is a phenomenon… When… We understand something… Which we have not understood before… Which we have not understood before… Or something which we have heard before… But only then… We understand it… So that in the internal form… It is very dramatic… It is dramatic… And in the Bhagavatam… In many places… War… Such dramatic things are told… But… When we see the whole Bhagavatam… When we see the whole Bhagavatam… Then in reality… In the life of the tested king… There is no dramatic thing… From the external point of view… That… In the beginning of the text… He has been told that he has been cursed… And… What happens in the end of the text… That curse becomes true… He has been cursed to death… For 7 days… And after 7 days he dies… So from the external point of view… In reality… What difference did the whole Bhagavatam make? It did not make any difference… It may seem like that… But… The whole difference in it… Is from the internal form… That he has put his whole mind… In Bhagavan… He was already a great devotee… But then… Completely… All kinds of… Distractions… After getting rid of them… He becomes one with Bhagavan… In Bhagavan's… Samadhi… And then… His body… Gets destroyed… But… Because his consciousness is completely… Immersed in Bhagavan… It does not make any difference… He… Has already reached Bhagavan… Before the destruction of the body… In the form of consciousness… And after the destruction of the body… He reaches Bhagavan completely… So in the same way… Here… Like in Parikshit Maharaj's life… The dramatic changes are not in the external form… They are in the internal form… In the same way… The story of Aminti Brahman… Even in that… There are no dramatic changes externally… So many times… The stories of Bhagavan… If you see them externally… They all seem like a tragedy… They are very… What is tragedy in Hindi? Shokantika… Shokakatha… Shokakatha is a simple word… I don't know if there is a precise… Specific word for tragedy… But… It seems like a sad story… So… Parikshit Maharaj dies… Here Aminti Brahman is a very rich person… But… Because of many kinds of problems… All the wealth is lost… And after that, not only the wealth is lost… Not only the respect for the wealth is lost… But along with that… The humiliation starts to spread… And this kind of humiliation happens… A very ordinary person can't even bear it… So at that time… When humiliation after humiliation is happening… So what happens? It is not like that… Bhagavan comes in front of them… And burns those who humiliate them… Or frees them from all humiliation… Bhagavan appears… But how does he appear? He manifests internally… So the last shloka is very famous in this… Manah Paramkaram Mamanti… He understands… All these problems are because of my mind… And now… In the next shlokas… What are they going to do? In different ways… Someone can say… These people are causing problems… My planet is causing problems… This is causing problems… He checks all the causes… He checks all the causes… He says… This is not the reason… This is not the reason… So in the first shloka of Bhagavatam… There is a… A strange kind of… Explanation… Reasoning… What is reasoning? A special kind of logic… A special kind of logic… A strange kind of logic is told… That when… Parikshit Maharaj sees that… Kali… Who has appeared there… In the form of a Kuk Kshatriya… There… He is torturing a cow and a buffalo… A cow and a buffalo… He is torturing a cow and a buffalo… A cow and a buffalo… And then… When Parikshit Maharaj asks a question… And the answer is given by the buffalo… Both seem strange… So then… He asks the buffalo… That… You seem to be suffering a lot… What is the reason for your suffering? Then the cow will say… What is this question? You keep looking… I am suffering because he is torturing me… What is the meaning of this question? What is the reason for your suffering? So this question will seem strange… What is the answer given by the cow? The cow says… In reality… It is very difficult to tell… Some people say this is the reason… Some people say that is the reason… And in the end… It is very difficult to tell what the reason is… And after hearing this… Parikshit Maharaj becomes very happy… And he says… His answer… Is very interesting… He says that… Whoever… Does something wrong… One person does something wrong… And the other person… Blames the first person for the wrong thing… So he says… The one who does the wrong thing… And the one who blames for the wrong thing… Both will go to the same darkness… What kind of justice is this? If someone is doing the wrong thing… Then he should get the result of his action… But if someone blames him… How will he get the same result? It is not that both will get the same result… Both will go to the same darkness… What does it mean? Both will go to the darkness of ignorance… If one person is troubling the other person… Then that person is troubling the other person… Because of his ignorance… He is in the state of mind… Because of his ego… He is troubling the other person… So the other person… If he is in the state of mind… He thinks… Why is this person doing this? This person is troubling me… And he does not see… In reality… All of us are like a puppet… In the hands of the physical nature… And… That person… In reality… He does not do it… But whatever is happening… It is happening… Because of the qualities of the physical nature… And it is happening… In the control of God… So that is why… The person… Who sees only that person… This person is the cause of my problem… And… Blames only that person… In that ignorance… And that person stays in the darkness of ignorance… In the fruits of karma… Every person will get the fruits of his own karma… But both the people will stay in ignorance… So… In Bhagavad Gita's 13th chapter… It is told in 29th verse… समम्पश्यनि सर्वत्र समविस्थित इश्वरम् नही नस्त्यात्मनात्मानं ततो याति परांगति समम्पश्यनि सर्वत्र The person who sees everyone equally… समवस्थिति इश्वरम् समवस्थिति इश्वरम् Means… He sees that in the hearts of all people… God is present… And the person who is doing something like this… If God doesn't allow him to do this… God can't do this… समवस्थिति इश्वरम् नही नस्त्यात्मनात्मानं Such a person… Through his mind… नही नस्ति He doesn't destroy himself… वह नीची नही गिरता है उसके वपित क्या होता है? ततो याति परांगति वह परांगति प्रांगति करता है तो इसका मतलब यह है ये नही आहिं ऐसा?) कि ज़िकद आधार बुक्पम पर्शान करा है तो मैं उसको वैसे था कुछ परिवर्तन है यह मतलब नही है हमें मतलब ब्कि कि हमें मुझे तोस्य नाहें उसके खुश नहीं देना Khunnas is actually envy, or it is more of resentment in Hindi. Tiraskar is inside.
So, when in the mind, we think, why is this person doing this, why is he doing this, why does this happen to me? In this way, when the negative feeling goes away, then the power of our mind, to think, to work, all that gets stuck. And we are not able to do anything. So, if a person is doing something wrong, then we have to see that in reality, yes, this person is doing something wrong, but he cannot do it without the remembrance of God.
And there are three levels here, which we will discuss later. First of all, that person's self-interest. It is not that if a person's self-interest is not there, then there will be no good deeds.
The person's self-interest is first. Second is the effect of that person's bad deeds. The nature of that person.
That person is also a bad soul. And the effect of that person's bad state. And third is God's permission.
So, if a person is doing some work, these three things come into it. In every work, in our work, there are three doers. That is, I myself am saying something, I do it.
So, what I am saying, that according to my body, according to my mind, according to the kind of body I have, according to the kind of mind I have, I express my thoughts. So, when we do work, it is our desire. After that, our body, our machine, yantra, rudhani, maya.
In Bhagavan's 18th chapter, it is said, not according to Bhagavan, but according to the kind of maya, yantra. So, according to that, our work comes. Work comes.
Third is God's permission. So, according to these three, because of the harmony of these three, work comes. If there are not three things, then work does not happen.
So, that is why, now here, we will discuss these three slowly, but here, we will discuss a little about our bad state, the control of nature, according to that. So, mano vai sujate baliyas mano gunan vai sujate baliyas baliyas, it is very strong. So, here, the qualities, their effect is described in mantras.
Sattva guna, vrajo guna, tamo guna. These three kinds of, we can say, vichar pravaha hai. And if a person is in a river, so, in a river, especially, not in a river, if someone says in a sea, so, in a sea, there are different kinds of effects.
So, if we are here in India, here is Australia, here is Africa, so, in a sea, there are some effects, which are going from India to Australia. Some effects are coming from Africa to India. Some waves have such an effect, which is going from India to Mauritius.
So, all these are different kinds of effects. And, externally, we will see that, no, it is a sea, waves are coming in it. But, under the waves of the sea, there are different kinds of effects.
And, the navigators, they, if, they know that, if they catch the right waves, if there is a boat, from where it has to go, it has to go to Mauritius. And, it is in that effect, which is going to Africa. So, it will be very difficult for them to go to Mauritius.
And, if there is a boat, which is going to Mauritius, it is in that effect, and, it is going slowly in that direction. And, if it sees the other boat, hey, why are you going there? I am not going there, I am going here on my own. How? I am going here on my own, how are you going there? No, if it is not seeing, that, this boat is in one effect, this boat is in another effect, hey, why are you going there? I am going here.
But, even without trying, the effect there is such, that is why it will go there. So, in the same way, all of us, have a nature. So, in all our consciousness, different kinds of effects are going on.
The effect of thoughts, the effect of desires, and then, the effect of intentions. And, after that, these kinds of thoughts, desires, and intentions, the result of all these, is that, we do the work. First of all, the, we, no problem, the work begins, the thought is the ancestor to the deed.
The ancestor of the work, is the thought. So, the thought begins. So, the thought, the thought means, at that time, we are only thinking about it, but, there are no emotions yet.
If someone is watching a news on TV, okay, he is watching the news, so, he is thinking about it. But, when we see, maybe, some actor, some film star, some sports star, and, he is saying something, about something, so, what happens? Anger, comes from it. Emotions come from it.
So, when emotions come, then what happens? Its power increases. So, the thought, after that, when emotions come, it becomes a desire. And, what happens with desire, after that, when we think, okay, I want to buy this.
When we think, after that, it becomes an intention. Now, I want to do this. When it becomes an intention, then, we let it work.
So, this is, our, in the beginning, I was telling you, how, in spiritual life, there is an internal change. The change that happens in a play, is internal. So, all of us, thought, desire, and intention, come from these three.
But, different people, different kinds of, seeing the same thing, their thought, their desire, and their intention, are different. Because, here, their nature, is the effect of the sea. For example, the sea looks the same from the outside, but, that sea, looks the same from the outside, but, inside, there is a different effect.
Because of that, the boat that comes there, in that effect, will go in a different direction. The boat that comes in the other effect, will go in a different direction. In the same way, that, the effect that is there, according to that, our thought, will be different.
So, from Mahabharata, it is said, that, Lord Krishna, goes in the form of peace messenger, to explain to Duryodhana, and then, Duryodhana, does such a policy, which, puts us, in shock. Not in shock, there is anger, and there is outrage. Anger means, anger.
Outrage, is also anger, but, it is such anger, that, how did you do this? When we say, we get angry. But, when a person, does something wrong, and instead of doing wrong, he doesn't even understand, what he has done wrong. Then, the anger that comes to us, is called outrage.
Otherwise, if another person, has made a mistake, and he agrees that he has made a mistake, then he gets angry, at least he is making a mistake. But, if that person, has made a mistake, and he doesn't even know, that he has made a mistake. Then, what happens? What kind of a person are you? Don't you understand, what mistake you have made? Then, it is called outrage.
Such a mistake, that, death, anger, comes. So, Duryodhana, has done so many atrocities, on Pandavas, but, when, Lord Krishna, Vishwa Pitamah, Markandeya Rishi, Vyasadev, different Rishis and Brahmins, try to explain to Duryodhana. Duryodhana says, that, I have, thought a lot, I have done a lot of introspection, after doing a lot of self-examination, I have done nothing wrong, that I don't think so.
Laughing In reality, there is no need to do Self-examination. One who doesn't see from outside, has to do self-examination. All the wrong things he has done, the whole world can see it, but he can't see it.
He thinks, in reality, I did this. What wrong have I done? So, his thinking, And after that, he gives one more proof. So then, what does Krishna do? He tells him what all he has done.
He did this, he did this, he did this. He dressed up as Draupadi. He tried to burn Pandavas.
He gave poison to Bheem. He tells him this. So, what does Dabiruddin answer? He says that every person works according to his nature.
So, the creator has given me my nature. If you want to blame someone, don't blame me, blame the creator. So, now, we all have got a kind of nature.
So, the nature that the creator has given us, that has been given to us by our ancestors. But still, we are not slaves to our nature. We think in a certain way, we desire in a certain way, we work in a certain way.
And this is natural for us. But, even though it is natural, it is not necessary. What is natural is not necessarily inevitable.
What is natural for me, it is not necessary to do it. We can change our nature to some extent. So, here, how much can we change? To explain this, there is a concept of the effect of qualities.
And qualities are changed by colour. शुक्लानि क्रिष्णानि अथ लोहितानि It is said that, like the colour, the colour of the body. Some people have a white colour, some people have a dark colour, some people have a medium colour.
So, for different people, the colour is different. So, this colour, वर्णी कि शारेक स्थर्त पर होता है उसे तरह से एक मानसीक स्थर्त पर वर्ण होता है मानसीक स्थर्त पर वरण की मन की अलग अलग वर्न का होता है We say right now that someone has a white colour. So, even though it is a white colour, white are of different colours.
Not all can have a certain colour. Kisi ka varna Shyam hota hai, toh Shyam mein bhi ek nahi hota hai. Har ek ka varna alag hota hai.
Toh waise hi yeh gun hai, unko hum yaha pe tin rango se dulna gane. Shuklani, Krishnani ata Rohitani. Shuklani, Safed.
Krishnani, Kala. Aur Rohitani, matlab La. Toh Satgun, Tamogun aur Rajogun.
Tino ki dulna yaha pe gine hai. Toh iska hum do tarah se bhi charcha karege. Ek hai ki doosron ka valta aur doosra hai hamara valta.
Aur iske baare mein hum toh iske bhi charcha karege baad mein. Toh abhi kabhi kabhi hamare liye koi cheez badi aasaan hoti hai. Aur humko lagta hai doosron ke liye yeh kyu nahi karte hai.
Par wo hamare liye saubhavik hai. Kuch kuch log hote hain. Jab wo humko sangeet ka koi andar se hi koi marg milta hai.
Pehle baar kartar utha lagte hain aur achi tarah bhajane lagte hain. Aur yeh toh itna aasaan hai. Aur koi log hote hain, wo kartar bhajate hain aur bhajate hi achi tarah se.
Aur sabse midi samasya kar raha tha yeh, ki jab aur outrage ke baar hota tha, wo galat bhajate hain, humko pata nahi jata hai ki main galat bhajana hu. Toh kya hai, wo kartar bhajate hain, sukhi hai. Aur unke baaju mein log dukhi hai.
Toh khaas karke, jo bhikti, sangeet ke baar mera samvedan sheel hai. Aur doosra hum kaise ke sangeet ke baar mera samvedan heel hai. So, they are not insensitive, they are desensitised.
Insensitive matlab, wo doosron ki samvedan ka kajjik ka parvaah nahi karte hain. Par desensitised matlab, waha mein unko wo samvedan ki kshamata hi nahi hai. Kabhi kab kisko koi bimaari ho jati hai, sharir mein, toh koi paralysis ho gaya hoga, toh us sharir ke aap mein samvedan hi nahi ho raha hai.
Usko sparsh karte hain, waha mein kuch lagta hi nahi ho raha hai. Toh, aise nahi ki wo samvedan sheel nahi hai, par waha mein samvedan ki kshamata hi nahi hai. Toh, jo vekti sangeet ke baar mein desensitised hai, jo usko samvedan ki kshamata hi nahi hai usmein, toh wo galat galat gaara raha hai, galat baate baja raha hai, usko pata hi nahi chalta hai.
Aur jo vekti bada samvedan sheel hai, usko aise kyu kar raha hai? Toh, toh aise mat bajao, galat baja rahe ho, usko pehle samjhenge kya galat baja raha hai, samjhenge kya, kya par bada hai, sangeet toh sangeet hi nahi hai, par kya matlaga hai uska. Toh, har ek vekti jo hai, usko, hum sab alag alag hamara sabhaab hai, uske anusaar, hum sab log kisi cheez ke baar mein badi samvedan sheel hai, aur doosre cheezon ke baar mein bilkul samvedan sheel nahi rehta hai. Toh main bhi, meri main sehwaan likhna, toh main shabdon ke baar mein bada samvedan sheel hai.
Main kahi bhi kamre mein jaoonga, toh koi bhi agar kuch dikhe hoon cheez dekhe, main usko pehle spelling dekhoonga. Aur aksar spelling sahi hai ki nahi? Aur koi bhi, agar mujh koi maasik bhi deta hai, maasik mein pura pehli bhar ka chitra hoga, meri aakhe jo hai, wo chitra ke bhi jaayegi, pehle sab caption hai, toh wo dekhege. Aur, abhi iska faida hai ki, proofreading karna hai, koi galat dekhna hai, toh dhoon sakta hoon main aasali se.
Par iska, iska je flip side, iska bura parilaam yeh hai, ki har jagah, agar kuch bhi galat hai, vyakaran mein, spelling mein, toh phir, mujhe saheb nahi hota hai wo. Haan, haan, doosra bhai mein, tu na, yaha bhi spelling galat hai. Doosra bhai mein, tu na, kya parat pata hai, logon samjh raha hai na.
Toh, bahut se log, kya hai, log, log, spelling ke baare mein, spelling ko Hindi mein kya bolte hai? Accha, aap sab ko pata hai spelling. Toh, toh jo spelling hai, toh usmein, toh, kya adhikanch log, galat spelling karna hai, It doesn't make a lot of difference, if you understand the meaning, then you understand. So, it's not like in English, I'm insensitive.
And desensitised means desensitised. So, it's not like he is insensitive, he is desensitised. It doesn't make a difference.
So, according to our nature, we are very sensitive about certain things. And if another person is insensitive about that thing, then we think that person is sensitive, but we think that person is insensitive. Why do they do this? Some people are very keen on cleanliness.
And cleanliness is a good thing. Music is good, spelling is good, and cleanliness is also good. It's good to do all this properly.
But some people think that cleanliness is very important. And if someone comes to the room and there is no cleanliness, then they think, what is lying here? And some people don't even think about cleanliness. It's not like they do it on purpose.
But they will put their clothes, shoes, books, etc. in one place. And they don't even know that they have done this.
Why did you do this? So, when people of different natures come together, then what happens? So, the person who is very sensitive, thinks that this person is troubling me on purpose. He thinks that to make me angry, he keeps everything so dirty. And the other person always blames others.
He blames everything. So, what actually happened here is that both the minds are working in different ways. tatascha karmaani vilakshanaani Vilakshana means in different ways.
So, every person's mind nature is like this. And because of the nature of the mind, he is going to work in the same way. So, it doesn't mean that the way that person is living, the way he is working, everything is fine.
If someone is playing the vadya wrongly in the kirtan, then we will have to teach him. Maybe someone else can play the vadya. Or he will have to learn how to play the right vadya.
So, it's not like if a person's nature is like this, then we have to keep him like this always. So, there are different aspects of nature. And there are many aspects that we can change.
But that person will have to make more efforts. If a person doesn't know the correct way of expression, and he wants to correct it, then he will have to study more, pay more attention, think more, and then he will be able to learn. If a person is very sensitive about cleanliness, then he will have to think a little more, become a little more aware, and bring sensitivity.
So, that person is not natural at that level. For that, he will have to make an effort. And the other person who is very sensitive about it, he will also have to make an effort that I don't want to step on this person's case so much, that I don't want to trouble him so much.
It shouldn't be like this, that there is one thing that is very important in our relationship. You don't do this, it means you don't care about me. It is not like this.
So, it is the role of every person's mind. And according to the role of the person's mind, the person will work. So, we can change that.
And that requires an effort. So, when people work in some way, then sometimes we have to be patient with them. Because what is natural for us, can be very difficult for them.
And if it is very difficult for them, then they may have to make changes in three ways. First, they don't feel the need to make any changes. Because they don't feel anything wrong in it.
Second, they feel the need to make changes, but they feel that it is so difficult that it is impossible, I can't do it. In English, some people are tone deaf. Tone deaf means they don't have the understanding of music.
So, they don't understand what is wrong. So, it is their mental level, at the level of the brain, their brain is made in such a way that they don't understand the tones in music. You know, there is a kind of eye disease, it is called colour blindness.
Colour blindness means they don't see any colour. They don't perceive that colour. So, in the eyes or in the brain, it is a kind of a defect.
Some kind of a defect. So, some people feel that they don't understand what is wrong in it. Second, they understand, but they feel it is so difficult that there is no need to make any changes.
And third, they feel that the change is meaningful, and they will try to make changes. And while trying to make changes, they can make changes gradually. It is not that a person who doesn't know how to interpret will never be able to do it.
He can learn it gradually. A person who doesn't keep things clean can also learn it gradually. But it takes time for everything.
And what is very easy for us, can be very difficult for someone else. Because their mind is made in a different way. And because of that, if we want to make a change, it is very important to be patient.
And when we keep it this way, in all these situations, in everything, in every situation, we can make a change. That person can make a change. Or we can change the situation.
For example, if we are working somewhere, and our boss is very annoying, then what can we do? Yes, we can change ourselves. If the boss is asking for a lot, we can bear it and do it. We can change ourselves.
Secondly, we can say something to him, we can tell him politely, we can tell him clearly, that this is causing this problem, and this is causing that problem. And then maybe the boss will not give us so much work. He will say, you are already doing so much work, you can change that.
And thirdly, if we see that I am not able to change myself, he is not able to change himself, then we can change the job. Usually, we are in the same situation, in which we have three choices. Either I change myself, or I change the other person, or I change him, or I change the situation.
And the whole feeling of Bhagavad Gita is that we should change ourselves. Every scripture has a feeling. So, even though the deceased Maharaj has been wronged, the curse he has received, that is not a divine punishment.
It is not proportionate justice. He has made a mistake, but it was a small mistake. And in his justice, there is an element that it is proportionate.
He should be punished according to the amount of mistake he has committed. If a person has committed a small theft and he is put in jail for life, then it is not proportional, it is not in the right amount. So, the deceased Maharaj has made a small mistake.
When he was thirsty with love, and when he was angry because of Shab-e-Kursi's neglect, he put a dead snake in his throat. So, that was also a mistake of his. But the curse he has received that you will die, or God will punish you, it is all injustice.
But the feeling of Bhagavad Gita is that if a situation comes in your life, you should change it. Now, it is not that this is the principle of Dharma. There can be many situations in which we can change the situation.
We can change another person. When there is torture in Pandavas, then many times, Pandavas tolerate a lot of torture. When Bheem is burnt, when Bheem is poisoned, then when Bheem tells Yudhishthira, Yudhishthira says that we will not tell this to anyone, we will not tell this to Bheem, we will not tell this to anyone.
Because what is this? This will increase more suspicion and enmity in our family. We tolerate this quietly. In the same way, when Pandavas are sent to Varanavarta and they are tried to burn them there, after that, when they come back from Draupadi's wedding, then also, Pandavas, when Pandavas are sent to Varanavarta, mention anything So, they tolerate it anytime.
But, when they are tried to burn Draupadi's clothes, then there is a limit, which is broken. And after that, Yudhishthira is about to come. So, it is not like that in every situation, in every situation, tolerance is always the best quality.
Sometimes, we even have to resist. But every Shastra has a feeling. In today's society, there is a lot of tolerance.
Everyone has tolerance. Because of this, the tendency to resist is very high in everyone. And it is not a tendency to resist.
It is not a mistake. In reality, if a person makes such a mistake, then how can I make such a big mistake? So, this is the advantage of Rajoguna. It is better than Tamoguna.
So, that is why, tolerance and learning, increasing our tolerance, is very important. But, it is not like that, that every situation can be solved only by tolerating. Sometimes, we have to find another solution.
But, here, the feeling of Bhagavatam is that you should tolerate. And how to tolerate? It is not like that. Tolerating means that you are calling yourself a fool.
It is not like that. The feeling of Bhagavatam is that you should start doing bhakti. You should be in God.
You should be in God. And whatever physical problems you have, you should go beyond them. It is not like that.
For example, you were sitting for 7 days and you were thinking that I am going to kill Shrinky. But, you are not pushing yourself. It is not like that.
Shrinky had given a curse and you forgot it. And all your thoughts were in God. will do that.
So, in the same way, Bhagavatam recommends that if external problems are arising, then endure them. And how to endure them? The Bhagavatam recommends tolerating, not by suppressing oneself, but by transcending oneself. In such a way, you have to suppress yourself and endure.
Your consciousness has to take you to a divine level. You have to put yourself in the presence of God. When you put yourself in the presence of God, then whatever is happening on the physical level, will not make much difference to you.
So, in that way, the other solutions can also be adopted according to some rituals. To change the other person, to change our situation, that can also be the limit. But Bhagavatam recommends to change yourself.
To change yourself. So, here Bhagavatam is telling that… The feeling of the Brahmins is that people are insulting me. Why are they insulting me? They are doing it according to their nature.
Their mind is made in such a way that they are enjoying insulting me. So, they are thinking that… we will see this at the end of all the shlokas… that they see that the person is insulting me, but the whole situation is according to Bhagavan's plan. And according to Bhagavan's plan means Bhagavan is teaching me something here.
Bhagavan is giving me some opportunity here. What is the opportunity? It is that I will take out my consciousness from the physical level and put it on the spiritual level. So, let us see that in the third shloka of Bhagavatam, it is told from the beginning how Duryodhana greatly insults Vidur.
And when he greatly insults Vidur, when the war is about to happen, before the war, Vidur… Actually, the situation of Vidur is a little strange. How is it? He is of Duryodhana's generation. Sorry, he is of Dhritarashtra's generation.
But he is not like Dhritarashtra because his birth took place with Vishuddhanadi. That is why he is never going to become a king. But along with that, he is very intelligent.
And even though at the political level he has no power, no position, still because of his intelligence, gradually we respect Dhritarashtra. In Mahabharata, it is said that Vidur's intelligence is so much that even Bhishma takes advice from him. Bhishma is much older than his generation.
He belongs to the upper generation. But Bhishma also takes advice from Vidur. Vidur is so intelligent.
And Dhritarashtra also knows that what Vidur is actually saying, he is saying good. He is intelligent. That is why whenever we see Vidur talking to Dhritarashtra, he is advising Dhritarashtra.
We see this in Mahabharata. And when Vidur talks to Dhritarashtra, we see that Vidur is scolding Dhritarashtra. Because in reality, he is one generation younger than Dhritarashtra.
But what is important is that Vidur is angry with Dhritarashtra because he is primarily related to Dhritarashtra. And Dhritarashtra is the first Duryodhana. So Duryodhana is his secondary.
His primary relation is with Dhritarashtra. And Vidur feels that Dhritarashtra is actually misguided because of Duryodhana. That is why he scolds Duryodhana.
For example, if we have a family in which there are two brothers and two sisters, and one of them is married to another family. And we have a direct relation with them. So Vidur talks to them.
And if we feel that one of the family members is misbehaving with them, we get angry with that person. So what happens is we try to protect And if we feel that this person is troubling us, we get angry with him. Similarly, Vidur's love is primarily with Dhritarashtra.
And he feels that Duryodhana is misguiding him. That is why he scolds Duryodhana a lot. So now when he scolds Duryodhana, Duryodhana, because he is an adult, he tolerates it.
He does not accept it. Sometimes he leaves it. Sometimes he refuses it.
But there comes a time when Duryodhana feels that my father is completely in my hands. Now he is not going to do anything against me. Because Duryodhana also has a little fear.
Because he does not have the throne yet. The throne is with Dhritarashtra. That is why he thinks that what I have to do, I have to do it.
And I have to keep Dhritarashtra in such a way that he will listen to me. So that is why before this incident, he directly insults Vidur. But when the war is about to start, then he feels that Dhritarashtra is on my side.
And then Duryodhana has been trying for many years to make Vidur understand him. And Dhritarashtra feels that Vidur is scolding me for such a long time. So now all the anger of that time comes out.
And he insults Vidur a lot. The way he insults Vidur, so actually the characters in Mahabharata their psychology of everyone is also very distinctive. We can understand a lot about our relations.
That is a different topic. But here our main thought is that our focus our what is focus? focus, target that is target, but it's ok. Our focus is that we are focused on Vidur's response.
So what is told in Bhagavatam about Vidur's response? There are some differences in Bhagavatam Mahabharata. And the difference is that every text has a purpose. So Vidur's leaving home and coming back is not mentioned in Mahabharata.
This happiness is told in Bhagavatam. What is the intention of Bhagavatam? Bhagavatam's intention is that when trouble comes, how to deal with it. So here when Duryodhana insults Vidur a lot, so one is that Vedic culture and still Indian culture is quite hierarchical.
Hierarchical. Hierarchical means this person is senior, this person is inferior, this person's position is this, this person's level is this. So Pashyak culture is not like this.
The child calls his parents by their name. In India, we will not call this. This culture is different.
So in this, if someone scolds me, if he is my senior, if he scolds my senior, then fine, he is my senior. I will tolerate his scolding. He is my rival.
Even if I don't listen to him, I will tolerate him. But if someone is equal to me, of my generation, of my age group, he scolds me, then it becomes difficult to tolerate him. This person is equal to me, he is not my senior.
If someone is younger than me, and he scolds me, then it becomes more difficult to tolerate him. If a child starts scolding his parents, then we cannot imagine parents scolding their child. So here, when Duryodhana insults Vidur, what is that? Duryodhana is of a younger generation.
A generation is below and he is insulting Vidur. And when such an insult happens, then Vidur gets hurt by Duryodhana's words. But the more Duryodhana's words hurt him, the more Dhritarashtra's peace hurts him.
The harsh words of our enemies don't hurt us as much as the silence of our friends. Dhritarashtra's peace hurts him more. But, what does Duryodhana think He thinks that all this is actually God's plan.
How is it God's plan? It is not God's plan. It is Duryodhana's ego. It is Duryodhana's knowledge.
It is Duryodhana's impudence. It is the nature of Duryodhana that he is speaking like this. So, how is it God's plan? It is Duryodhana's nature on one level.
He is acting according to Duryodhana's nature. But, without God's permission, he could not speak like this. And why did God allow this to happen? Because God is saving me from fighting in this Kurukshetra war.
Because Vidur was related to Dhritarashtra. Vidur was also related to Mandavas but he was related to Dhritarashtra. So, if there was a war, then Vidur had to fight on Dhritarashtra's side.
He thinks that Duryodhana not only insulted him, but also threw him out of there. He said, Get out of here and you can't do anything without your mother-in-law. So, he threw him out.
On one hand, it is a big insult. But, he thought that Duryodhana has thrown me out and Dhritarashtra is silent. It means that now, no one will bring me from their side.
I don't need to fight on their side. And then he takes this opportunity that he actually brings him on pilgrimage. And he meets Mahatya Rishi and Aral Rishi and increases his knowledge.
And later, he comes again to insult Duryodhana. So, here, what is important is that when Duryodhana insults, he does it according to his nature, according to his conditioning, according to his bad nature. But, what does Vidur see? Vidur sees that he said this to me.
He sees that he said this, but in this, there is God's plan. What is God's plan? God is freeing me from Kauravas so that I can put more pressure on spiritual life. So, here, what is Vidur's tolerance? Tolerance does not mean that Duryodhana did so much abuse and what did he do? He did nothing.
He changed the situation there. So, in this way, if we see Pandavas, when I was telling you that when they insulted Draupadi, then after that, there was a war. And what did they do in the war? They punished the other person who was wronged by the Kauravas.
So, all three kinds of deeds are told in the Shastras. But, in all three kinds of deeds, only by looking at the person, the person is not being blamed. Bhagavad Gita Bhagavad Gita, in this way, some people say that this is a scripture to instigate a war.
This is a scripture to instigate violence. But, in reality, it is not like that. In Bhagavad Gita, God mentions about non-violence 3-4 times.
And many times, God says nirvairah sarva-murteshu Do not be angry with anyone. So, the feeling there is that war is to be fought. But, do not fight with the feeling of anger, anger, and revenge.
Fight with the feeling of duty in a spiritual consciousness. In Bhagavad Gita, in chapter 3, Bhagavan says that mayi sarvani karmani sanyasya adhyatma chittasa nirashir nirmamo bodhwa yudhyasva tigatvachvarah yudhyasva Fight with the feeling of nirashir nirmamo bodhwa nirmamo This is mine. I have to get it.
Do not fight with such feelings. Most people fight. Who fights? I have to increase my kingdom.
This person has done this. I have to teach him a lesson. So, those who fight with the spiritual consciousness, the way we fight, God is telling us to go for spiritual awareness so God is telling us to fight, so how do we fight? by going for spiritual awareness so in this way, the message of our scriptures is that if we go for spiritual awareness then we will be able to choose and do the right things in the material world and to go for our spiritual awareness it is important for us to understand that our consciousness is the other person and why did he do this? Why does he do this? our consciousness should not get caught in this so the nature of a person is like this the conditioning of a person is like this but God resides in him so in this way, sometimes when we do japa if the other person has said something to us then what happens? Why did he do this? Why did he say this? we are doing japa but our kirtan is of someone else our kirtan is going on japa is going on but from the mind it is going on to that person and we feel its unbotheredness so if that person did this then what should we do about it? I will think about it later and tell you but now I have to keep my consciousness trapped in that person I have to keep my consciousness in God and after that how should I behave? I have to be calm when we are in devotion to God God says that I will give you wisdom how can you come to me? means how can we work in this world so that we can go to him God will give you the wisdom for this but for that we should not let our consciousness get trapped in others we have to raise our consciousness towards God and when we raise our consciousness towards God it is not that we are running away from the problem rather we are rising above the problem so that we can look at the problem from a new perspective and only after that we can do the right thing so in saranjh he is saying that every person has a mind according to his qualities and according to that according to his nature he works according to his qualities so this is the principle of evanti brahman in that when this climax is reaching the peak then there is no external drama he is being insulted and that insult continues and internally what is the drama? he is being humiliated the person should not be blamed it is the nature of the mind in bhagavatam it is said that there is no need for external drama in the life of a sage what happens internally he is being humiliated from outside and without being influenced because he is being humiliated but without being influenced he goes to bhagavan he goes to bhagavan's bhakti and did you see how? in the case of cow and bull one person does wrong and the other person blames him so both are in ignorance everyone will get the result of their own karma but both are in ignorance whenever someone does something there are three things our own will that person's body and mind and third is the permission of god so with the consent of all three so in which situation who has to be forced that is different so whenever there is a problem we can respond to it in three ways we can choose we can change ourselves we can try to change the other person or we can change the situation so bhagavatam means to change yourself what does it mean to change yourself? to increase our tolerance and what does it mean to increase tolerance? we will see two things if we put our consciousness in god then whatever is happening in our physical state we don't feel that much pain and in this way we increase our tolerance increasing tolerance doesn't mean that we feel suffocated and still we tolerate ourselves actually we have to bring the power of our mind to god with that we can do tolerance and when we are trying to bring tolerance there is another aspect to understand that person that person is made up of mind and body that sometimes we can be sensitive about something and that person is not insensitive that person is sensitive not insensitive but desensitised we have seen three examples about this about music, about behaviour and about cleanliness so now in this when we understand that this person is not insensitive he is not doing this intentionally to disturb me actually he doesn't understand then how can we change that person first of all he doesn't understand how to change like tone deaf he doesn't have that ability so it is very difficult for him to change still if he understands then he tries to change but he feels that it is a big effort so there is no benefit but if he understands that it is important for other person then he tries to change slowly so it is not that we have to change but we have to understand that the thing which is easy for me it can be difficult for others so I have to be patient I have to be patient so so in this way either we can increase our sensitivity so that we can change ourselves or by increasing our sensitivity we can help others to change so one thing is that a person is open to change he is willing to change but some people are not ready to change like Arjun says that I have made a mistake and if I have done it then who is giving me the responsibility so at that time such a person has no hope so he has to be punished so Arjun says that you fight and punish Duryodhana but even while doing this you don't fight with the intention of revenge you fight in the consciousness of God so one thing is that changing oneself is an example of Parishit Maharaj I have seen the example of Avanti Brahman trying to change others is an example of Duryodhana and the third is to change the situation and for that I have seen the example of Vidur that Vidur many times tries to make Dhritarashtra understand and for that he scolds Duryodhana and Duryodhana insults him a lot and he is doing it because of his ego but what does Vidur see? that it is his ego and also it is God's plan God is giving me a chance to fight against the Kauravas and by seeing this chance he goes on a pilgrimage and improves himself spiritually and later on he makes Dhritarashtra understand so in that way when we come in some problem or some other person is in trouble then we should not let our consciousness get trapped in that person we should get into the bhakti of God and lift our consciousness up and when we lift our consciousness up then we will get wisdom from God our mind will become calm and we will be able to think and then we can decide what to do whether to change ourselves or others or Parishit and in that way we can solve the problem do you have any question? or do you have any comment? the DNA of a person who lives in a family remains the same but the question is different like Ravan and Pidishan Ravan did a bad thing and Pidishan helped Ravan yes it is a good question so then if in a family everyone's DNA is the same everyone's blood is the same so then why is their nature so different like if we see Duryodhana Ravan and Pidishan there is not only difference but complete opposite yes the reason is that our nature does not come from our birth now our behaviour the way we work for that there are 5 factors what is factors? First one child that is Zygote gets split in two and two child appear so at first there is difference in genes but at second their genes are identical are identical Why are they the same? So it means that their DNA is 100% same, genes are same, but still the nature of monozygotic twins is different I was in London 3-4 months ago I was telling you this point.
With this we can see that a person is not only his body There is something else in a person due to which a person's personality has come A person's nature has come So this is a basic logic through which we can understand that there is something else beyond our body So when I was telling you this, a British English person stood up after class and said that actually me and my brother are monozygotic twins And there is so much difference between us in our nature Many people asked me why there is so much difference in our nature. I didn't know till now So now I have understood that we both are actually different souls Because if we see from a physical point of view, there is no difference. There shouldn't be any difference, but there is So what happens is that first of all, according to our previous birth's karma, we have developed a kind of intellect So that also inspires us to work in this life It pushes us to work in this way Second is our genes, like you said our DNA, which we have got from our ancestors According to that also we have a nature Third is our upbringing Not upbringing, what is upbringing? Upbringing, correct According to our upbringing, we have a nature And fourth is our will power All three of them push us, but don't force us They force us to work in this way But it is not necessary to work in the same way.
It is our will power Suppose I am sitting on this chair, someone pushes me from behind So what will happen? I will go forward, but I can also push him from behind by holding him somewhere I can resist him, I can stop him So all three of us are motivated to work in a certain way But we have the power to resist him, to stop him That is our will power So our will power is motivated by all these things But it is not limited by all these things It is not restricted by all these things So… And fifth is God's grace With God's grace, we can be influenced by all these things to a great extent So that is why, even if two children are born in the same family Because their nature is different in their previous birth Because their upbringing is different, their work in this birth can be very different Any other question? Yes, Krishnadevaraya Thank you very much, Guruji You said that the words of the enemy can hurt us as much as the peace of our mind can hurt us And as we said earlier, there are different effects in relationships Relationships also have different effects One has a deep heart and the other has a soft heart In this case, if the other has a deep heart, he doesn't want to take sides Or he doesn't want to take the side of the other Or he can't speak His soft heart can also be like that Like we said earlier, he will be calm Although he had a soft heart, he could have spoken in the case of two girls And when we say, the king of Kulkarni, he will be calm Although we don't know much about him If he is calm, he can have a soft heart So we got his reaction So our nature and our understanding is that If a husband is calm and has a soft heart I don't want to say anything to him I just want him to be calm and not say anything So this can also happen to everyone It is hard for everyone Yes So if a person's not speaking or being calm is his nature And someone is doing something wrong in that And he remains calm in that Then it can hurt others a lot But if he is calm, is it his nature? Then is he responsible or not? Like Mahavir Uthanpath He didn't say anything when Suruchi insulted Dhruva So was that the nature of Uthanpath? Look, there are two things here We all have some nature But if we accept a responsibility If we accept a position Then it is important for us to do our duty from that position So if we are not ready to do the sacrifice we have to do Then we should not accept that position Let's say this was an insult It happened in the family Suruchi insulted Dhruva's son But let's say if a thief steals in someone's house And he comes to the king who has stolen Then we should tolerate everything Now the reason to tolerate should come from Brahmins, not from Kshatriyas Kshatriya's work is… Why should it come from Brahmins and not from Kshatriyas? Because Brahmins are not taking anything physically So there is no need to give anything physically But the king is taking a lot physically We can say he is living in prosperity So if he is living in prosperity physically Then he has a responsibility physically And it is important to do that So even if there is a calm nature Now if we look at Pandavas All Pandavas are Kshatriyas But Yudhishthira is like a Brahmin Kshatriya He will try to calm them down If we say… Bheem is opposite to him He is like… If you try to make him angry, he will attack you So both have their own nature Yudhishthira has a calm nature But at one time when the urge, the injustice comes to the limit Then Yudhishthira also works Yudhishthira also fights So in that way If a person is taking responsibility So, it is expected from them that if they are accepting the position according to their responsibility, then they should perform their duties according to that. Now, in that also, the duties, it is not that there is a thin clear line, you have to walk on this line. Those duties can also be done in different ways.
So, this is from that person's point of view. Someone says, keep quiet, it is my nature, I will not get involved in this. Okay, if you are not going to get involved, then it is your nature.
But if you have accepted a position, then it is your responsibility to do this. If there is a theft and we go to the police, the police says, we do not get involved in this. What is your job then? Your job is to take this.
So, if they have accepted the position, then it is not necessary for them to take responsibility. This is from that person's point of view. But from our point of view, when we work, then we also understand that different people have different nature.
If we talk to them a little, then we understand that this person's nature is like this, this person's nature is like this. So, we should also change our expectations to some extent. Frustration is often a function of expectation.
The more we expect from another person, the more we get frustrated with that person when he does not work according to our expectations. So, if we know that this person's nature is like this, then we should not expect more from him. This does not mean that we should not expect from anyone.
Our relationships also have a gradation. There is a kind of rank in it. How close can we talk to a person? What can we talk about with that person? So, we should also use our intellect and understand that if such a problem arises, then I can go to him.
If this problem arises, I can go to him. If I go to this problem, then nothing is going to happen. If a person has no awareness about cleanliness, and I go to him and say that this person keeps everything so dirty, then why are you getting so upset? Leave it.
So, what will happen? Nothing is going to happen by going to that person. So, we should also understand what kind of expectation we can have from that person. And according to that, when we tune our relations, like in the olden days there was a radio, even now there is FM.
So, when we tune it properly, then the broadcast from the station comes out well. If there is no tuning, it does not come out well. So, in this way, every relationship is a separate station.
And we have to tune every relationship. So, it is not that we can work with all the relations at the same frequency. I am like this, I will be like this with everyone.
No, it is not like that. We have to adjust a little in every relationship. When a person meets someone, he likes to meet and hug him.
Some people feel, don't touch me, don't touch me. So, sometimes it happens that two people are talking, one person is coming close to the other and the other is going away. So, this is actually a part of culture.
For example, if we are talking in India, then two people are talking, then they will keep a distance of 1-2 feet between each other. So, if you go to America and keep a distance of 2 feet between two people, then they will consider you very rude. So, they say, come closer and talk.
So, this distance between two people is also an expectation. So, in this, different people have different expectations, different natures, which can also be expected due to culture. So, what happens is, they don't keep us all in the same station.
They understand the nature of the person. If the person is like this, then I have to do this with him. If the person is like this, then I have to do this with him.
We can't change ourselves completely. It's not like, what do you call a chameleon? It changes colour. The one that changes colour completely.
Girgit. Girgit. Yes, Girgit.
The Girgit that changes its colour completely, we can't change it like that. But still we can make some adjustments. So, because of the nature of each person, we can also communicate with them.
So, with that, in that relationship, the rocky stages that come, the problems that come, we can reduce them. There will be problems in every relationship. But, if our expectations are very opposite to that person's nature, then those problems will come more.
But if we understand that person, and then tune our expectations, then those problems come less. Did I answer your question? Thank you. Yes.
Do you have any questions for Mata ji? Yes. I didn't understand this thing, that Duryodhana insulted Guru ji so much, and Shirdi, Prasad ji, they were all silent, so, is it their nature to be silent? Or, why do they remain silent? Okay. So, Vidur was insulted so much, why is Dhritarashtra being silent? Is it his nature? Actually, it is his attachment.
He was so attached to Duryodhana, that because of that attachment, he couldn't think of anything else. Sometimes people say that, if we get detachment, one is attachment, and the other is detachment. Some people say that if you get detached, then you will become heartless.
You won't have any feelings left. You will become heartless. Some people think that if you get detached, then you will become heartless.
But it is not like that. Sometimes a person doesn't become heartless because of detachment, but because of attachment, he becomes heartless. When we have attachment, then we have feelings, but those feelings are about one thing only.
And those feelings are about one thing only, and we don't have feelings about others. A person is very greedy, so, he exploits others. So, he has a lot of feelings about money.
But he doesn't understand the pain of the person with whom he is looting money. Why? Because because of attachment, he has become hard-hearted. So, it is not like that a person becomes hard-hearted but because of attachment, he can become hard-hearted.
So, what does attachment do? We all have feelings, but attachment closes our feelings in one place. And we have a lot of feelings about that thing, but we don't have feelings about other things. When a person tortures a man's wife, then what happens? All his feelings are in his lust.
And then he doesn't see the person whom he is torturing as a person. He only sees him as an object, a thing which satisfies his lust. So, what happens? Here, attachment makes a person hard-hearted.
So, what happened to Dhritarashtra? His attachment to Duryodhana was so strong that he was only thinking about what would make Duryodhana happy and what would make Duryodhana unhappy. And he was not able to think about what would make others happy or sad. So, in this, we have one nature and the other is our attachment.
So, we can say that my attachment is also a part of my nature. But this attachment is a part of my nature which we can change. And it is necessary to change it.
So, there are some parts of nature which are very difficult to change. But the attachment is a part of our nature which is necessary to change. So, Duryodhana, because Dhritarashtra was so attached to Duryodhana, he was not able to care for Vidur's pain.
He remained calm. Can I ask you a question? Yes, Go on. My question is, you spoke on mind's various states as well as on tolerance, one side.
So, many a times, a person coming to Krishna consciousness tries to tolerate so many tolerances. He is trying to change. And he tries to change himself towards a better, becoming a better person or a better race.
So, many a times, we see not that we use the word tolerance because it is a word. But many a times, it happens that trying to change oneself, sometimes it happens that you come to a particular point where this whole thing explodes. If I give an example, like you are moving in a traffic and others are not following the signal and they come and dash on you.
And you are trying to follow the signal. It doesn't work. Then you lose your head.
The old traits come out. In terms of bad words coming out of your mouth. What you had earlier.
Earlier, you were bad. How, in today's life, how do we tolerate certain things which we don't like that much? Should we use those ideas, signals for it? Yeah. So, when we endure something, when we come to bhakti, we learn to tolerate many things.
But sometimes, we come to such a situation that we lose the ability to tolerate and it explodes. And then we try to work according to our old traits. So, what should be done at that time? Should we keep tolerating or should we work according to our old traits? It is not that tolerating is the best quality.
As I told you, there is a practise of our Rajoguni mind that if we give importance to something, we make it the most important. And if we don't give importance to something, we make it worthless. It is not like that.
These two extremes. What are the extremes? What are the extremes? We can put a balance between the two extremes. What does it mean? If we are tolerating something, then we can see that I am tolerating this situation.
I am tolerating this situation. So, what does tolerating mean? Suppose, there is a power coming from within us and we say, do this, but we say, no, I won't do this. So, what happens is that we have a muscle of tolerance.
Our tolerance muscle does not have infinite lifting capacity. Suppose, I am carrying some weight. I am carrying 10 kgs.
I am carrying 10 kgs. I am carrying 5 kgs. I am carrying 15 kgs.
I am carrying 5 kgs more. I am carrying 20 kgs. And people will keep on putting weight on it.
I will be pressed under it. So, I tolerate 10 kgs. It does not mean that I can tolerate 100 kgs.
So, physically, we easily understand how much weight we can lift. We cannot lift unlimited weight. you can't lift it.
In the same way, the power of our endurance also has a limit. And the way we progress spiritually, that limit also increases. But still, the power of our endurance is not unlimited.
So, for example, if I am lifting a weight, and that weight keeps increasing, then I understand, that this weight is also increasing a lot, I can't take more than this. So at that time, we won't do anything. We will call someone else.
Or we will hire a porter. Or we will say, I will take this later. So, the way we plan, in the same way, when we see that this is going beyond the power of my endurance, then we should plan beforehand.
Or consult someone, a senior devotee, or a friend. Okay, such a situation is coming, what should I do? Or with a person, if we are very disturbed by someone, we can do some cleansing. So, prevention is better than cure.
So, what does it mean to be patient? Basically, there are many aspects of patience. One important aspect for us is, to not let small things come in the way of big things. Tolerance means, to not let small things come in the way of big things.
Don't let small things come in the way of big things. Don't let small things come in the way of big things. He said like this, she did like this, this happened like this.
Because of that, we always become irritated, we always stay in anger, and we can't even do what we can do. So, keeping small things small is the gift of tolerance. If we have tolerance, then we can keep small things small.
But, it's not like everything is small. Some things can be big too. And it's not like we can make a big thing small with tolerance.
Some things are small and some are big. So, we can't make a big thing small. That big thing is big.
On a mental level, we can make a small thing big with our mental thinking. And with tolerance, we can keep a small thing small. But, some problems are big too.
And, we have to solve them properly. So, what is the right path? What is the right path? We have to think about it and plan for it. So, if we see that this problem has come, this problem has come, this problem has come, now I am a little sad because of this, I am irritated, or I am affected by this, then we can try to solve it We can talk to someone.
And, many times, when there is a burden of problems, even by saying it, it is not solved, but that burden is reduced. Someone is listening. He is understanding my situation.
And, we can find a way that I can reduce this. I can do this about this. So, it is not that we always have to be tolerant.
Or, it is not that we could not be tolerant. So, I have to work according to my old practise. We can come in between too.
And, when things are going beyond tolerance, then only, we can think and find a way. So, it is not that to be tolerant, to be tolerant, we always have to be tolerant to progress in spirituality. Sometimes, we will have to go ahead and make some changes.
So, that too, not only because of our impulses, because of our waves, we have to go ahead and work to our thoughts and intellect. So, we have to think and understand that this weight is too much. I have to reduce this weight.
And, this person is carrying a lot of weight and when he is not carrying weight, he throws everything down. Then, he will have a lot of problems. But, now, I will not carry more weight.
I will remove this weight. Then, he can carry some other plan. It is not that we have to weight of the world in the form And, it does not mean that when the weight is too much, we have to throw it away.
We can plan and when the weight is too much, we can give it to someone and we can solve it. So, by working we can the limit of our Yes, please. So, my question is about the change in the So, my question is about in the past tried change our habits but, sometimes, we fail to change So, we get frustrated that we tried to change but, could not.
What should we do? When we We try to change our habits, but many times when we try, we become restless. So, we become detached. So, what should we do? See, when we try to change ourselves, there are two things.
One is external circumstances, and the other is our inner mind. So, many times, if we want to change something, it is necessary to change the external circumstances. For example, if a person becomes a drunkard, and his house is next to a liquor shop, he says, I will quit drinking.
So, he thinks it is impossible. Because, if his house is next to a liquor shop, then, whenever he comes and goes, he will keep thinking about it. Now, it is not easy to change the house.
But, if he seriously quits drinking, then, it is necessary to change the house. Because, the mind, very naturally, chooses the path of least resistance. What am I doing? I shouldn't be doing this.
Then, the mind will also become alert. So, many times, we try to change the external circumstances internally, without properly changing the external circumstances. And, it does not happen.
So, anything can happen. If, in today's times, there are Wi-Fi chaps available, many people get stuck on the internet. Read this, do that, do that.
So, if such circumstances are coming, then, for some time, we put some applications, and block the internet access. Block it. If I have to study for the next 2 hours, then, in 2 hours, I will put my phone in aeroplane mode, or I will turn off some app.
So, many times, it is necessary to take help from the external. Without changing the external circumstances, we cannot change the internal for a long time. So, what happens is, when, when, when, when, when, when, when, when, when, when, when, when, when, when, when, when, when, when, when, when, when, when, when, when, when, when, when, when, when, when, when, when, when, If we are looking at it in a way that if I have not done any work for a month, a year, or three years, then that means that I have become self-controlled.
I have not done any work for a day. Earlier, I used to do it many times in a day. Now, I have not completed it in a day.
That is also a type of self-control. So, if there is a mistake in between, then it should not be taken more seriously. We should be always hopeful devotees of Krishna.
We should not be frustrated devotees of enunciation. So, even if we have not been able to do that work, we have not been able to get rid of that habit, we have done that work again. After that, get up.
After that, start doing the right work. What is it? The mind plays a very dangerous double role. What double role does the mind play many times? First, it makes us a sinner.
Come on, do this. Do this. Do this.
You talk. Do it. Do it.
And in this way, we commit a sin. And the same mind becomes a judge in front of it. You are such a fool.
Why did you do this? You have no hope. You are like this. And you will remain like this.
So, what is happening? Earlier, when the mind said, do it. Do it. Do it.
At that time, we are not in the consciousness of Krishna, we are in the consciousness of the mind. And then, we did that work. And after that, what is it? Why did you do it? Why did you do it? After that, we are in the consciousness of the mind.
We are not in the consciousness of Krishna. So, what do we have to do? We have to be in the consciousness of Krishna. So, even if there is some speed, some strong desire, and that desire says that we have done some wrong work.
Okay, it happened. It happened. After that, don't think much about it.
Think that get into the consciousness of Krishna. The more we will get into the consciousness of Krishna, the more our power will increase. So, our speed, the desires, the lusts, which come from inside, it is not like that it always comes from an uncomfortable speed.
Sometimes, if we see a graph of electricity, it is at this level, a spike comes in the middle. So, our desire, sometimes a spike comes in it. It becomes very intense.
And at that time, it becomes very difficult to bear it. So, what is it? Even if the spike comes, we will not be able to bear it. Even if something wrong happens, what are you doing after the spike is gone? If you keep thinking about it, the next time the spike comes, it is going to happen again.
Do you understand the spike? Spike means the desire, it increases suddenly. So, when it goes away, it becomes less. After that, if we get into the consciousness of Krishna, then what is happening with it? With it, we are increasing our power.
With it, we are becoming pure. And what will happen after that? Whenever the next spike comes, then we will be more capable to resist it, to say no to it. And even if we could never say no, still, we are repeatedly living in the consciousness of Krishna.
If we are living in the consciousness of Krishna, then gradually we will become capable of it. So, our desire is to live in the consciousness of Krishna. Our desire is not to say no to the spike.
That is also there. But the primary definition of our desire is to live in the consciousness of Krishna. Not to say no to the spike.
When we say no to the spike, we define our desire. When we define our desire, then even if we say yes to it, even if we say no to the spike, still, we are becoming in the consciousness of Krishna. We don't know that.
But if I say no to it with my willpower, with my strength, I am so self-restrained, then it can increase my ego. So, that is why we have to leave our bad habits and focus on them. We have to plan that I won't fall for it.
But we have to keep our focus on Krishna. And gradually, by His grace, we can overcome it. And in this, we don't have to compare ourselves with others.
Sometimes, for others, it can be easy to leave that habit. It can be difficult for us. Because every person is coming from a different background.
So, we can take inspiration from others, but we don't have to compare ourselves with others. Our struggle is ours. And if we are fighting that struggle with honesty, then by the grace of God, we will get it, even if it takes a little time to get it.
Thank you very much. Krantraj Srimad Bhagavatam ki Jai! Srila Prabhupada ki Jai! Jai! Jai! Jai! Jai! Jai!