Hindi – Bhagavad Gita Overview Chapter 5 Chaitanya Charan

Transcript

This is an AI-generated transcript and may contain some errors.
Hare Krishna Hare Krishna So, today, we are discussing Bhagwat Gita’s fifth chapter. So, what we have discussed so far in Bhagwat Gita, is in this way, that Bhagwat Gita begins, in a way, from the seventh shloka of the second chapter.
Here, Arjun is asking a question which will be answered in the entire Bhagwat Gita. So, in the second chapter, in different ways, Bhagwan Arjun is asked to do Karma. He is asked to do Kartavya.
In one way, we can say that the task is Karma Yoga. And then, in the third chapter, Bhagwan once again tells about Karma Yoga by clarifying it. But here, in this chapter, Bhagwan compares Karma Yoga with Karmakand.
Here, he compares Karma Yoga with Vairagya. In reality, he is not comparing it with Gyan Yoga. He is comparing it with Vairagya.
Premature enunciation, or Vairagya before becoming impure, or Vairagya against nature, or Vairagya against society, or Vairagya against society. And here, mainly, he compares it of Vairagya. And then, in the fourth chapter, what does Bhagwan do? Bhagwan tells us that when we have Gyan, we can understand how to do Karma Yoga.
Here, Gyan to do Karma Yoga. In a way, if we want to understand something, then we can understand it in different ways. If we want to take a medicine, first of all, what will be the effect of the medicine? If the disease is cured, but there are some side effects, then what is inside the medicine? If we have medical knowledge, technical knowledge, then this is the ingredient inside it.
And then we see who has made this medicine. Normally, what do we see? Mostly, we ask, what is this medicine going to do? So, if we see the medicine, first of all, what do we start with? If we want to know about the medicine, then its result, what does the medicine do? First of all, we see that. After that, we see its contents.
What is inside that medicine? And then, after that, we research who has made it. Source. First of all, we see whether this medicine is made by this company or that company.
When we see the medicine, if the company has a bad name, then we see the name. But what do we see? What is the medicine going to do? We see that. Similarly, what has God done so far? He has told us about Karma Yoga.
In a way, Karma Yoga is a medicine to be saved from the bondage of karma. It is such a work that a person can be saved from the bondage of karma. So, in the third chapter, the result of doing or not doing Karma Yoga, has already been told.
So, this was the third chapter. Then, the knowledge of doing Karma Yoga, what is there in it? If we work with the feeling of sacrifice, with the feeling of self-sacrifice, then there is knowledge. So, the consequence of Karma Yoga, here, I am telling three, this was in the third chapter.
This is in the fourth chapter. Knowledge of Karma Yoga. And then, consciousness in Karma Yoga.
God will tell this in the fifth chapter. So, in this way, God is doing the visualisation of Karma Yoga from different perspectives. Now, why does God tell this one more time? Because Arjun asks a question.
Arjun, we repeat the question. Arjun, Arjun, Arjun, Arjun, So, now, with Arjun’s question, That is how we understand the nature of the disease. If a child is to be given a medicine or an injection, how much pain will it cause? But if it is someone else, a mature person, the pain of the injection will be a little, but they will bear it.
So, how much will it cost? What are the side effects? If someone is aware of the environment, what is the environmental footprint of this medicine? What is the cost of the environment? So, when a person asks a question, we know the level of that person. So, Arjun is very different from the majority of people. And how do we understand? The choice for the majority of people, the general choice for the majority of people, they have to understand that some things are effort and some things are effort.
What does effort mean? Short term. Right now, they are going to get happiness, but later, all the happiness will be lost. And some things are long term.
Some things have a little problem right now, but later, they will get a lot of results. So, which choice do they have to make now? They have to do this. It is better to make a precious choice.
So, the ordinary people have to understand this. Right now, you are only after money, but we are souls, we have to think about the next life. So, that is Shreyas.
But what is Arjun’s opinion? Arjun’s question is, on the one hand, his question is Shreyas 1 and Shreyas 2. Which one to choose between these two Shreyas? यच्छ्रेय एतयोरेकम् He knows that Karma Yoga is good, and Karma Sanyasa is also good. So, the word that has been used here, let me partition this. This is one thing.
So, the word that Arjun uses here, we call it Karma Sanyasa. Now, in what form is he taking Karma Sanyasa? It can be with Gyana Yoga, it can be with Dhyana Yoga, it can be with different things. But what is Karma Yoga and Karma Sanyasa? So, which one of these two is more Shreyas? You tell me this.
And when God knows that both are good, निश्रेयस कराऊभव। So, Arjun says Shreyas 1 and Shreyas 2. Suppose there is a person, now, in different countries, people have different values. Now, in America, it is said that about 50% population, not 50, about 30-40% population, lives pay cheque to pay cheque. Means, if you get one pay cheque, then all the expenses are done, and then you get the next pay cheque.
So, if you don’t get the next pay cheque, then what will you do? They don’t know. Now, it is not that people are poor. There, people don’t want to save.
They spend what they get. So, in India, there are not so many people, people save. So, now a person asks, if I want to save, should I do it in this insurance or that insurance? Or should I do it in this or that? He is not asking where to spend.
If you want to save, this is that far-sighted. But where to save? So, Arjun’s question is also like that, that it is going to be beneficial for both, from Karma Sannyas and from Karma Yoga. But which is better among them? So, why is he asking this question now? On one hand, on the other hand, Arjun is asking the same question again and again.
So, the same question, which is in essence, essentially. Arjun asks the same question four times. 2.7, 3.12, 5.1, and 18.1. So, in these four places, in the second chapter, in the third chapter, in the fifth chapter, and in the eighth chapter, he is asking the same question.
The words are different, but the essence of the question is the same. Now, if someone asks the same question again and again, then what happens? Two extremes can happen. Same question repeated.
If a person asks the same question again and again, then one thing can be done, that one teacher, same answer repeated. You asked the same question, I gave the same answer. So, Shrota can say, hearing you last time was not the problem.
It is not that what you said earlier, there was a problem in hearing. Now, you have given the same answer earlier, I am asking the same question, what does this mean? That I did not understand that answer properly. So, saying the same answer is not very beneficial.
Same answer repeated. And the second extreme is, insult the questioner’s intelligence. You are so stupid, I have given the answer earlier, don’t you hear? Don’t you understand? So, you can do like this.
So, this is one and the other. Insult the questioner’s intelligence. But, what happens with both? First, the audience does not get any help, that they are telling.
This is the second one. The second one is, the audience feels insulted. Let us ask the questioner.
So, what is better? Answer from different perspectives. Answer from different perspectives. That is better.
Answer from different perspectives. Perspectives. If we do like this, sometimes the questioner does not understand the answer from this perspective, but from this perspective, the answer is understood.
So, this is what God does. Arjun asks the same question, but God is giving the answer from different perspectives. As I have told you, that in 2.7, there is a Morozes case.
Arjun has given the answer on the basis of the excuses he has given. Kula Dharma or Kshatriya Dharma. So, God says, that you should understand according to the knowledge of the soul, and do your Kshatriya Dharma.
But do it with the knowledge of the soul. So, this is basically an overview answer. But this is a starting overview.
This is the first answer. Then, in 3.12, in 3.12, analysis by consequence. What will happen God has explained it in this way.
In chapter 5, what has been done? Analysis by intent. What is the consciousness of the person doing the work? According to that, he gives the answer. And, in chapter 8, when he gives the answer, then analysis by three modes.
Because, what has been done then? God has explained a new concept in a strange way. Arjun also knows about these qualities. But in chapter 14, God has told him in detail.
In chapter 17, he has applied it for the Yajna. So, how is it? The same answer has to be given, but he has learned something new. So, he has learned something new.
If you apply it and give the answer again, then you will understand more. So, analysis using three modes. So, what is God doing? He is giving the same answer, but with different perspectives.
So, now let us see how he gives the answer in chapter 5. Before that, let us see one thing. Why did Arjun get this question? Arjun got this question because in the end, God in 4.41-42, what does Krishna do in this? He mixes literal and metaphorical. The literal means the practical and the symbolic.
God mixes both of them. How does he mix them? He says, that you fight with the sword of knowledge. So, what is there in this? What is metaphorical? What is the symbolic? It is the sword of knowledge.
So, Arjun’s question is right. You have to fight with the sword of knowledge. But does it mean that I have to fight with the bow as well or not? So, what is God doing? In the end, the weapon that is there, he says that it is a metaphorical weapon.
So, who do you have to fight with? So, what does he say? So, in this metaphorical war, the sword is the weapon. In this, what is the enemy? Ignorance. Especially, doubts arising from ignorance.
So, you have to fight with that enemy. And, what is the third thing? You have to fight. The third thing that God is saying is that you have to fight.
So, what does war mean? God is saying, So, he is saying, God is also saying, rise and fight. Rise and do yoga. So, what does God say? God says, do yoga.
So, what are these three things? All three are metaphorical. All three are symbolic. That is why Arjuna naturally asks the question, that here, do I have to fight? Do I have to fight externally or not? In a way, we see that in this entire fourth chapter, God does not mention war anywhere.
This is a practical war. You have to raise your weapon and fight. God does not mention this anywhere in the entire fourth chapter.
In fact, if you see, some people say that Bhagavad Gita encourages violence. But, in reality, if we see the battlefield references in the entire eighth chapter of Bhagavad Gita, in the first chapter, there are some mentions, because that is the setting. In the second chapter, there are some mentions.
In the first chapter, it is mentioned, that you have to fight. But, after the second chapter, the mention of war is only mentioned in the eleventh chapter. And in the eleventh chapter, it is mentioned again about the world view.
In contrast to this, the practical war that has to be fought, is mentioned in the same place, in 8.7. What is 8.7? Does anyone know? tasmāt sarveṣu kāleṣu māṁ anusmara yuddha ca So, it is quite surprising that Bhagavad Gita is mentioned in the battlefield. In the battlefield, Arjuna is told to fight. But, the mention of war is very little.
In the eleventh chapter, I think it is in the eleventh shloka, God says, that even if someone fights in this consciousness, he is not killing anyone. Because, tatraivaṁ sati kartāraṁ That is the shloka after that. So, apart from this, there is no mention of war in Bhagavad Gita.
In Bhagavad Gita, there is no mention of war. And in the eleventh chapter, God is telling us about knowledge. How can you be free from the bondage of karma through knowledge? And especially, before this, what happens is, God has said, śraddhāvā labhate jñānaṁ tatprah sañjñāti nitya jñānaṁ labdhvā parāṁ śāntim acire nādhigacchati Shānti, this word has come back.
In the second chapter, when Shānti came, Arjuna got confused. So, Shānti, this word, makes Arjuna restless. What are you saying? Should I fight or not? So, in a way, we can say, it is simple, that God is saying, that you should do karma.
Yesterday, we discussed, in what way, karmanya karmaya kashyata karmanya karmaya that, who, sees karma in karma, or sees karma in karma, means, you should fight, this is what he is saying, but God has not told us clearly about fighting. And, when he is telling us to fight here, then he is telling us to fight internally. So, Arjuna gets confused, that what do you want? Should I fight or not? So, this is called, in a way, in psychology, it is called recency bias.
What does recency bias mean? What we hear recently, we remember that. What we hear earlier, we forget. So, if we have heard something bad about a country, maybe that country has done something good earlier, but in that country, this happened, this happened, these people did this.
So, what happened now? Geeta is listening, Geeta’s knowledge is complex. So, Arjuna, what he hears recently, that remains in his mind more. It is not like, that he does not remember earlier.
But, he is saying so much, that, we have to fight with the sword, with the sword of knowledge. So, he is thinking, Sanyasam Karmanam Krishna, Punar Yogam Chashamsasi. So, earlier you were telling, that you have praised the Sanyas, the Sanyas of Karma, but after that, you are asking me to do Yoga.
So, what do you want me to do? So, God says, both are good. Sanyasa, Karma Yogasya, Nishreyas Karau, Bhau, Tayostu Karma Sanyasaat, Karma Yogo, Vishishyate. But, among them, Karma Yoga is good.
So, now, in this chapter, how many shlokas, does anyone know, in the fifth chapter? 29 shlokas. Correct. So, now, in a way, till now, whichever chapters have come, this is the smallest chapter.
Which is the smallest chapter of Gita? 15-12. Most people know this, because they want to remember the shortest chapter. So, I remember one chapter of Gita, which is the smallest chapter? Which is it? I remember it.
This is how it is. So, 20 shlokas have the smallest chapter. After that, these 29 shlokas, 2 chapters, are of 20 shlokas.
After that, the 16 chapters of 24 shlokas, after that, the 29 shlokas, this is among the shortest chapters of the Gita. So, in this, the division of the texts, is such that different Acharyas have done this in different ways. So, that is why, the division that I am doing, the framework, the analysis that we are taking, the decision-making, how Arjuna has to decide, that is being guided.
So, on that basis, I will discuss. Now, in a way, this chapter, in this, there are many shlokas, which we quote. 518 is Vidyavinaya Sampanya, 522 is the same Samparsana Japa, we quote that.
And then, Bhoktaram Yajna Tapasam, we quote all these shlokas. But that shloka, if we, and then, 510 is also there, Padmapatra Vimambhasa, we quote such shlokas in this. There are many shlokas, but, if we look at the context, every shloka, the meaning in that context, is very interesting.
So, now, first of all, God tells us that, from here to chapter 12, that, first of all, God tells us that, internal consciousness, which is the internal consciousness, that is the cause of bondage or liberation. The internal consciousness of the person, decides whether the person will be in bondage or beyond bondage. Now, in this, God is telling a lot of things, but, He tells that, in the last shloka, He has given Gyan.
Now, what is that Gyan? In a way, that Gyan, God has told that, that you, in the form of sacrifice, in the form of yajna, you should work. So, you will not be in bondage or bondage. So, what does God say? In this shloka, He takes the same emotion forward.
And, in the seventh, eighth shloka, in this, He tells that, how, in the seventh, eighth, ninth shloka, He tells that, the person, if he understands that, I am the soul, and, this is my body. I am showing this separately, outside, to make you understand. God says that, if you understand that, the soul and the body are separate, then, the senses of the body, according to their own nature, will work.
But, if you are not in bondage with that, then, let the senses of the body work. For whom? For the service of God, for spiritual progress. Brahmanyadhayakarmani This is the body, and, these are worldly objects.
These are worldly things, worldly, worldly, what is the duty of the world, for that we are doing this. So, this is, God says that, earlier, God had told in the last chapter, that, this body, this body, inactive, the senses, inactive, we cannot keep. He says that, always, what is that verse? nahi kashchit kshinam api jātu tishtatya akarma-kosārīyā.
Thank you. So, ek shan pe bhi hum karma khiya vinā nahi rahe sakte. Kuch lex bolo kehte ki, do nothing.
And somebody says, I am very good at that. Kuch bhat karo. Main wo bahut achche se kar sakta hu.
Par unka matlab do nothing matlab kya? Main kuch naukri nahi karuga, main ghar mein bedh ke TV dekhunga aur video games khilunga. Ya, main Facebook ke gossip karunga. Par do nothing, matlab philosophically hai, tattva gyaan ke sar pe do nothing matlab kya hai? Ki main bilkul kuch bhi nahi karna.
Par kya hai? Wo sambhawi nahi, kyunki maan humaara humse karya shil rehne wala hai. Aur humein sharir ko palan karne ke toh kuch karna hi padega. Aur ek tarah se kah sakte hai, ki even inactivity is a form of activity.
Ki karyan na karna, ye bhi hum humaare sharir ke saath hi kar rahe hain. Toh uske bina, hum sharir ke bina kuch bhi nahi kar sakte hai. Isse kah sakte hai, ki aap kuch bhi mat bolo.
Abhi kuch-kuch logon ke liye, bolne ko bada bahe hota hai. Unko bolna wala. Some people are too, they find it very difficult to talk.
And other people find it very difficult to stop talking. Kuch logon se aise, jo unko bolna bada mushkil lagta hai. Woh thoda chai hote hain, bhebit hote hain.
Aur kuch logon se aise, unko bolna band karna bada mushkil hota hai. Toh abhi kuch-kuch logon se aise hota hai, ki shant rahe sakte hain. Par kisi ko bole, abhi aap kabhi bhi mat bolo.
Toh uske liye actually, koi maun vrat leta hai, bhakti mein maun vrat ke se zyada, hum krishna kirtan prajapati jo dete hain. Par agar maun vrat lena hota hai, woh aasaan nahi hai. Ab faisla karo, toh mein ek din ke liye kuch bhi nahi bolunga.
Toh aise bolne ki ichcha ho jayegi, ki pehle kabhi hui nahi ichcha. Kuch toh bolna hai, kuch toh bolna hai. Toh kya hai, hum hamare sharir ko nishkriya nahi dasakte.
Toh kehte hai, sharir toh apna apna kaare karega. Par agar jo kaare karte hain, agar woh aasakti ke kaaran nahi kar rahe hain, woh bhok ki ichcha se nahi kar rahe hain, saadharante kaise hota hai? Toh in dono mein jo mil hota hai yeh, yeh material pleasure. Yeh bhautik bhog ke liye in dono mein, ki main kuch khana chahata hoon, main kuch dekhna chahata hoon, kuch sunna chahata hoon.
Kyon? Usse bhog milega. Usse bhog milega. Par agar woh bhog ki ichcha nahi hain, pehle samjhta hoon ki main ek adhyatmik, main aatma hoon, aur yeh sharir ko apne apne subhaav ke anusaar yeh jagat mein kaare karna hai.
Toh sharir ko kaare karne te hain hum, par usme hum aasakta nahi hote. Toh phir woh kehata hai, aise karege, toh isse bandhan nahi hoga. Toh woh kehata hai ki, agar bhog karne ki ichcha nahi hain, toh phir kaare kyun kare? Agar, isko simple hogata hai, yeh senses hain, yeh indriya hain, aur main isko material objects use karta hoon.
Sense objects jab bolte hain, tar turan-turan bhog ka hi bhava aata hai. Par aise nahi hain, kyunki actually, indriya vishay, yeh aise zaruri nahi hain ki, sab indriya vishay bhog ke hi vastu hoon. Indriya vishay yeh actually neutral object, neutral term hai.
Ki jo indriya dekh sakte hain, ya jinse indriya mel kar sakte hain. Toh kaano ke liye indriya vishay hai dhwani, aankho ke liye indriya vishay hai roop, jeeva ke liye indriya vishay hai swaad. Toh abhi swaad achha bhi ho sakta hai, bura bhi ho sakta hai, ya jo dhwani ho sakti hai, wo achhi ho sakti hai, buri ho sakti hai, aur aise nahi ke sab dhwani achhi aur buri ke beech booni ho nai chahiye, uske beech mein bhi kuch ho sakta hai.
Tik hai, horn bachta hai. Toh abhi horn kya hai, achha hai, bura hai, nahi, wo toh jankari dena hai bas. It is not so much good or bad, it is just informational.
Toh kya hai, ki jo indriya vishay, yeh shabd hai, indriya jis vishay ko dekh sakte hai, dekhna hai, jis vishay ke baarein, jis vishay se sampar kar sakte hai. Toh aise hai kya hai, is jagat mein jeena hai, toh indriya vishay se sampar karna hai humko. Matlab, isliye hum bahutik vishay bol sakte hai.
Agar hum gaadi chalani hai, toh idhar udhar koi khel raha hai, idhar udhar koi, koi indriya sakti kar raha hai, us kyon nahi dekhna hai, par hum gaadi chalana hai, toh aakhe band karke nahi chal sakte hai. Toh, kya hai ki, gaadi jo chalana raha hai, tab jo, kachwa jaise hai, apne saare indriya andar leta hai, waise hum leke nahi chal sakte hai. Toh waise karna hai, toh driver ke baajon mein betho, driver ke seat mein mat betho aap.
Toh wahaan pe humko, humare indriya ko khendat karna hai. Toh indriya ko, indriya vishay ke saath, ek tarah se, jo milna hai, wo anivari hai. Par wo kisliye mil raha hai? Ek tarah se yeh ho sakta hai, for functioning in the world.
Ki is jagat mein, bhikti kaare kar raha hai. Toh us kaare karne ke liye, hume indriyo ka, indriya vishay se sambandh, anivari hai. Toh agar bhog ki bhaavna nahi hai, toh phir wo jo hai, usse bhikti ko, jo, wo bhaavbandhan mein, nahi fasega.
Wo bhaavbandhan mein nahi fasta hai. Toh isne kya hai ki, agar, bhikti jo kaare kar raha hai, wo kisliye kar raha hai, wo samajhta hai. Abhi kaise, airport pe hum security pe jaate hain, flight me jaa rahe hain, toh waha pe security check hota hai.
Toh, abhi security check, itna non-intrusive ho sakta hai, utna karne ka prayaas kar rahe hain. Non-intrusive matlab kya? Ki wo bhikti ko, jo security kar rahe hain, wo sparsh karne ke zoorat nahi hai. Par, wo itna aasaan nahi hai, kyunki wo metal se sab kuch, kya hai, kya nahi hai, koi explosive waghar kuch hai, kuch shastra waghare hai, wo pata nahi chalta hai.
Toh isliye, wo kya karte hai, wo sparsh karte hai. Ki aapke sharir mein kahin, kuch suspicious, aapne kuch rakha nahi hai, kuch khatarna, kuch rakha nahi hai. Toh saadhan ta, agar wo sparsh karna hai, toh kya karte hai, wo, usse unka rule hota hai, usse kitna follow karte hai, India mein pata nahi hai, when they touch the body, they touch with the back side of the hand, not the front side of the hand.
Ki sparsh karte hai, toh kya, wo iss tarse sparsh karte hai. Matlab kya hai, ki, jab ekti bhog karna chahate hai, toh wo, ek dusre ko chhute hai, par wo kya hai, saadhan ta, iss tarse chhute hai. Toh unka bhaav kya hai, ki this is a non-sensual touch.
Wo non-sense nahi hai, non-sensual hai. Wo matlab kya hai, ye indriye bhog ke liye sparsh nahi hai. Ye kya hai, functional sparsh hai.
Humko jaaj karne hai, yahan pe kya hai. Abhi, aisa jo hota hai, functional, toh, usme kya hai ki, jo indriye aur indri vishay ka samparkh ho raha hai, par, usme bhog ka bhaav, nahi hona chahiye. Uddesh kya hai, wo functional hai.
Toh, wo, apna kartave karne ke liye hai. Toh, uss tarse, Bhagwan batate hai, ki, iss jagat mein, jo vekti kaare karta hai, agar uske bhog ki icha nahi hai. Wo jo vishteshan karte hai, wo technical karte hai, wo karte hai, ki, iss duniya mein, jo hum jee rahe hai, toh humko, kuch functions toh karne hi padte hai.
Kuch kaare karne hai. Humko dekhna hai, sunna hai, chalna hai, baitna hai, khaana hai. Jo, naisargik kaare hai, wo karne hai.
Par, indriyaan indriyaar theshu, vartant iti dhaaryan. Kya dekhta hai, ye indriya aur indriya vishay, ek dusro ke saath, mil rahe hai. Par, main isme, main, isme personally involved nahi.
Matlab, main isse bhog nahi chah raha hoon. Toh, ye kyon kar rahe hai? Bhagwan mein, do cheezein, batate hai, brahmanyadhayakarmahee. Ki, aap, jo brahman, jo paramsatya ki praapti hai, usko paramsatya ke santushti ke liye, aap ye kaare kar rahe hai.
Aur, aise karte hai, toh, kya kehte hai wo, padma patram ivambhasa. Matlab, matlab kya hai, ki, jaise, padma ke phal pe, padma ke, not phal, patte pe, agar jab jal girta hai, toh, wo nikal jata hai. Waise hi kya, jo bhakti bhog karne ke bhaavna nahi hai, usko, aisa sampark bhi hota hai, toh, usse kuch parinam nahi hota hai.
Toh, abhi, Arjun ke dushti mein kya hai, tum, teer baarne wale ho kauron ki aur. Par, tum ye teer, isliye nahi baar rahe ho, ki, tumne aisa, Draupadi ke saath kiya, tumne aisa kiya, tumhe mein, tumhe mein badla lene wale ho. Nahi, tum ek kshatriya ho, kshatriya ka kartav ye hai, ki, samaj ka sarakshan karna.
Toh, jo samaj mein, dushkarma kar rahe hai, samaj mein updrao kar rahe hai, unko rokhna zaruri hai. Aur, uske liye, tum kaari kar rahe hai. Toh, abhi, is tarah se, wo bhi bhikti kaari karta hai, toh, bhikti, wo karma bandhan mein, nahi pasta hai.
Aise bhi bhagwan, is, vibhag ke ant ke, gharav e shlok mein, kehte hai, ki, kaaye na manasa buddhya, kevalair indriyair api, yoginah karma kurvanti, sangam tyaktva, aatma shuddha ye. Toh, kaariye, ye bhog ke liye nahi kar rahe hai, aatma shuddha ye. Ye, shuddhi ke liye, kaariye kar rahe hai.
Toh, abhi, is tarah se, koi kaariye karta hai, toh, kehte hai, yuktaha karma phalam tyaktva, shanti maapnao, ye bhagwan, shanti baar baar istawaal karte hai, toh, aise lagta hai ki, kyon bhi bhagwan, itna baar shanti ka istawaal kar rahe hai. Kyon ki, ek tarah se, kya hai, baahar yuddha hone wala hai, woha, Arjun ko pehle se pata tha. Par, jo baahar yuddha hone wala hai, jab usne aakhon se dekh liya, toh, kya ho gaya, uske man mein yuddha chalo ho gaye.
Ye sahi hai ya nahi, galat hai. Toh, bhagwan bol rahe hai, ki, tum is chetna mein kaare karoge, ye gyaan ko samjoge, is, is paddati se agar kaare karoge, tumhare andar jo, yuddha chalo raha hai, andar jo, disturbance, jo updrav ho raha hai, wo chala jaayega. Yuktah, karma phalam tyaktva.
Is tarah se, yuktah, yuktah matlab, jo yog mein laga hoa hai, karma yogi hona pata tha ho rahe hai, karma phalam tyaktva, shantim, aapnoti, nahi shtikeen. Aap, badi, shanti, praat kar paoge. Ayuktah, kama kaam kaare na, phale sakto, nibadhyate.
Ayuktah, jo yuktah nahi hai, karma yogi bhaav se nahi kar raha hai, matlab kya hai abhi, yaha pe do cheeze hai, yaha pe aatma hai, yaha pe parmaatma hai, abhi parmaatma ka directly ulekh nahi hoa hai yaha pe, par yaha pe kya pata rahe hai, brahma, jo param satya yogi hai, to yaha pe kya hai, hum, hum, karya kar rahe hai, yaha pe hamara sharir hai, hum, yaha pe sara jagat, hum, yaha pe jagat hai, I don’t want to make the world bigger than the super soul, hum, to yaha pe hamara sharir hai, aur yaha pe jo hai, jagat hai, jagat mein, jagat mein kuch cheeze hai, to agar, yaha pe, vekti ne samband joda hai, ye ek yuktah, yog ka samband hai, matlab vekti ka uddesh kya hai, mujhe adhyatmik traapti karna hai, mujhe, ek jagat mein bhog nahi karna hai, to bhale hi, aise karya kar raha hai vekti, uska uddesh hai, idhar aana, to, vekti, kya karya, jagat mein karya kar raha hai, pag jagat mein karya kyu kar raha hai, wo isliye karya kar raha hai, taaki wo, us sudhikaran se ho, ke wo, wapas, waha, bhagwan ke aur karib aa sake, jaise koi vekti ghar mein hai, ghar mein se aapne parivaar wale, unke saath sneh hai, unke saath sneh hai, to wo unke saath rehne chahata hai, par shayad, wo ghar se bahar jata hai, naukri karne ke liye, to ghar se ek daas se door jaa raha hai, aur kyun door jaa raha hai, taaki apne parivaar walo ka dekhwal kar sake, paisa kuch kama sake, aur paisa kama ke zimmedaari se, wo paisa leke aata hai, to wo, usse, jo zimmedaari poore karta hai, to wo, karib aa raha hai, to aise ghar walo ke karib aa raha hai, koi ghar mein bethe rehne se, karib nahi aa jayega, door jo aa jayega aur, hamachar bethe rehne to, maare kartavi hai, wo karne se, hum karib aa jayega, to iss tarah se, bhagwan ne pehle bata hai, chaudhah adhyaya mein, ki mera, iss jagat mein ek mission hai, dharma samsthaapanaar tha, ya, sambhavaam yogya yogya, dharma samsthaapana karne hai mujhe, to abhi, abhi spashti roop se, yahan pe bataya nahi hai, Arjun, tum dharma samsthaapana mein, muri madad karo, wo gyaara bata hai, bhagwan bata hai, par yahan pe, ek tarah se, hum bhauti jagat mein jaate hai, par kisliye jaa rahe hai, udharan hai ki, abhi Hanuman ji, Ram ke saath the, aur ek tarah se, Ram se door chale gaye, aur Ravan ke paas chale gaye, par, wo Ravan ke paas, Ravan ke paksh me jaane ke liye nahi gaye the, wo Ravan ke paas chale gaye, aur usse, Prabhu Ram ke aur karib aa gaye ho, uske baad mein, jab wo Sita ke, Sita ke, whereabouts, Sita ke, Sita kahan hai, wo pata, jaankari prapt karli, aur jab aa gaye, to, Prabhu ji Ram Chandra ji se, itne prasanna ho gaye, ki, unhone unko aalingan kar liya, aise, Ramayana mein bolna nahi, ki jab, Hanuman ji jaa rahe the, unhone aalingan kiya tha, aur, Shri Vaishnavacharya pata the, tabhi ki kaise, ki, Prabhu ji Ram Chandra ji, itne prasanna ho gaye the, Hanuman ji se, wo bole the, ab yeh tumhe, kya de sakta hu, hai to, mere, mere paas, mera to, banwaas pe chala gaye, mere paas, kuch dene ke liye hai hi nahi, isi liye, main, khud ko tumhe deta hu, aur, kisne se the, ek aalingan ke roop mein deta hu, to, yeh kya hai ki, humare jo, ek hai, external movement, aur, doosri hai, humari inner journey, to, kya hai, ab yeh dono mein, kya sambandh hai, yeh, samajhne ke liye, vyakti ki, chetna ko, dekhna hota hai, main to, vyakti, abhi, Prabhupada ji, ek tarah se, Vrindavan chhod ke, America chale gaye, par, usse kya ho gaya, Prabhupada ji, vaast me, Vrindavan ke aur, kareeb chale gaye, vo ne, hazaaro logon, lakho logon, Vrindavan ke aur, kareeb leke aaya, Vrindavan ke pati, moortiya unhone, aur, saare jagah pe, vishwa banayi hai, to, isliye, yaha pe, bata rahe hai ki, in dono mein, kya sambandh hai, jis nisha mein, vyakti bahar ja rahe hai, usse nisha mein, uske chetna bhi ja rahe hai, aisa zaruri nahi hai, to, uske, bahar hum ja rahe hai, par, usse, chetna aur, bhagwan ke kareeb, jaa sakti hai, to, external journey, may be, in the material world, but, inner journey, may be, toward, krishna, kaise ho sakta hai, vyakti ka uddesh, kya hai, aur, iske baad mein, jo tera se, jo, hum dekhe the, geeta ka overview jo hai, to, baara se, jo tera se, saptara tak, bhagwan bolte hai, isko, philosophy mein, kehte hai, aetiology, aetiology, ek medical term bhi hai, medical term, aetiology, matlab, bimari kyon hoti hai, bimari ka cause, kya hai, par, yahaan pe, aetiology matlab, causation, ki jo koi kariya hota hai, wo, kaariya, kyu hota hai, aetiology kya hai, branch of philosophy, tattva gyan, ka wo ubhag hai, jo, weshlesh na karana chahata hai, analysis, of, cause, of action, ki, koi kariya hua, wo, kyu hua, wo samajhna hai, to iska sankshit mein varna hota, terave adhyah mein, iska bhagwan aur charja karege, But in Sanskrit, what does God say here? That when anything happens, three things are associated with it. Sometimes we refer to it with three J’s. One is Jagat, or we can call it Prakriti.
The second is Jeev, and the third is Jagdish. This is called in English Divine Will, Free Will, and Evil. I will explain what evil is.
It is not in our Tattva Gyan. These three words are often used by Christians. Evil is not in our Tattva Gyan.
What does evil mean here? Evil is in our conditioning. In our previous samskaras, sometimes we are forced to do some work. So whatever work is happening, three things are associated with it.
And when all three work together, that is when the work is completed. Let’s take an example. Let’s say there is a thief.
He has committed a robbery. So what happens after this? He goes to jail. So why did he go to jail? There can be three reasons for this.
One is that he committed a robbery. That is why he went to jail. The second is that the police arrested him.
That is why he went to jail. The third is that the judge sentenced him. When all three exist, a person goes to jail.
The police can arrest him. But even after the police arrest him, if the judge releases him, he will not go to jail. He will go, but he will not stay.
So what is the reason for the person going to jail? Is it the judge’s fault? Is it the police’s fault? Or is it the thief’s fault? How many people say it is the thief’s fault? Okay. How many people say there are other reasons? Okay. How many people say there are three reasons? One, two, three, four.
What is the reason? What is the reason to find out? Someone says. So, okay. Yes.
So sometimes what happens is that in a way, the fruit of the deed is the need of all three. The thief wants to steal. So the responsibility of stealing is on him.
But when he is going to jail, the police and the judge, when all three come together, that is when they arrest him. In some countries, the police arrest you, but they can handcuff you. In America, in a way, it has changed into two countries.
In America, there are some parts that are ruled by conservative people, and some that are ruled by liberals. So, there are Democrats and Republicans. So, in that, there are many different rules.
So, in the democratic states, like California, in that, the police can arrest you. But what does arrest mean? They can handcuff you. But the police cannot take you to jail until a judge sanctions you.
They say that the police is biassed. The police is biassed. So, that is why they say that you should not trust the police.
You should trust the judge. The judge will say that you cannot go to jail. So, now what happens is that all three have their own roles.
And when all three are there, that is when the person goes to jail. So, in this, this is Jeev. And the example of thieves here is Jeev.
The example of the police is Jagat. And the example of the judge is Jagdish. Right? We call it Jeev, Prakriti, and Ishwar.
So, when all three are together, that is when the work is done. So, what does it mean now? Now, someone asked me a question, some time ago. People ask different questions.
For example, if someone wants to commit suicide, then, many people want to commit suicide, but are not able to. There is unsuccessful suicide. What does it mean? You want to commit suicide, but if you want to, someone comes, something happens, and you are not able to commit suicide.
So, if someone is a Yashasvi, who commits suicide, then they say that if he has become a Yashasvi, then that means that he is a person of intention. So, it should be according to the intention. And if it is according to the intention, then why do we consider it a sin? So, it is like this, that yes, according to the intention, something can happen.
But, what happens according to the intention, it does not mean that doing it is right for us. It is a little complicated. I will try to explain it with an example.
You may know in Mahabharata, that on the 18th night, what does Ashwatthama do? He goes to the Pandavas’ camp, to the Pandavas’ tent, and kills everyone there. He thinks that he has killed the Pandavas, but he kills the Pandavas’ son. He kills all the other soldiers there.
They are all asleep. He kills them before they get up to fight. What happens before that? When he is going there, what happens then? He sees a very scary form.
First, he starts shooting arrows at that scary form. He recognises that this is Lord Shiva. He shoots arrows.
All the arrows reach Lord Shiva’s body. Nothing happens to him. Then, he thinks that he has decided to kill them all in their sleep.
So, maybe, the decision I have made in my sleep is so sinful. Because, there is Kripa and Tavarman with it. They say, what you are doing is a very sinful thought.
You should not even think that this is an enemy. You should kill him in your sleep. So, he says, my father, Dronacharya, was also in meditation.
He was also in a golden state. He has killed him. So, why should I not kill him? Okay, this thought can be true.
But, all the Pandavas did not kill Dronacharya by making a conspiracy. When Dronacharya went into meditation, Dhrishtadyumna went alone and killed Dronacharya. And, at that time, many Kauravas and Pandavas called him to stop him.
Arjuna shouted, stop! Arjuna shouted and called him. And, after that, Dronacharya died. So, Arjuna and Satyaki, Satyaki is Arjuna’s disciple and his friend.
Arjuna and Satyaki are so angry that both of them come to kill Dhrishtadyumna. So, it is not like that it was a conspiracy that all of them killed Dronacharya together. So, Ashwathama might feel like taking revenge.
But, revenge should be proportionate. So, you kill Dhrishtadyumna like this. It is not right to kill all the Kauravas like this.
So, he also feels when Shivji comes in front of him, what has happened? So, he falls at Shivji’s feet and says, forgive me. And, then Shivji says a very disturbing thing. He says that now it time all the warriors on this And, you are going to And, then Shivji gives him a sword.
And, as soon as he gets the sword, he feels like I have the power. So, he feels that he has all the power. And, then he goes and kills everyone.
So, now, he thinks that Shivji gave me the power. Shivji gave me the sword. It means it is Shivji’s wish.
And, it is Shivji’s wish. So, I am fulfilling it. So, I am just an excuse.
But, okay, you are an excuse. But, whose excuse? The excuse was that it was all the warriors at that time. But, when Ashwathama had decided to kill them, he did not do it because what happened because of Because it was his personal wish, that is why he got of his great karma.
He was considered a very virtuous God. So, just because we may be empowered does not mean that we are right. So, now the rightness of an activity is not determined by the success of that activity.
Now, these three things can be called form of a triangle. I will a triangle. I will tell you what is missing in it.
One is Jeeva, Ishwar, and Prakriti. So, three act together, they become one. But, Jeeva desires.
Jeeva desires. God sanctions. God allows.
And, Prakriti executes. She does the So, these three are important to do the work. But, where does all this start? from Jeeva’s desire.
One, two, three. Now, according to Jeeva’s desire, everything happens. Sometimes, our desire is fulfilled, sometimes it is not.
But, we had that desire. After that, we call the power. What does Prakriti mean? Prakriti means the body and the external situation.
So, when these three come together, the person succeeds in doing the work. So, for this analysis? Jeeva, come together, the person succeeds the work. What is the reason for That, now, Prakriti is, we can see it in a way, it has become a part of the body.
So, now what is in all 3 of them? See, this Earth, this Nature, the body is a nature of the body, and the body will work according to its nature. If there is a Chhatri, the Chhatri will work according to their nature, If there is a Brahmin, the Brahmin will work according to their nature, If there is a Vaysha, then the Vaysha will work according to their nature. So now, the one who is going to work according to his nature, and nature works according to its nature, then the person will become as much as he wants to enjoy.
This is the nature of this world. How to understand this nature? For the soul, the body is like a car. A bullock cart moves in one direction, and an aeroplane moves in the other.
A bullock cart can’t move in the direction of an aeroplane, and an aeroplane can’t move in the direction of a bullock cart. Imagine, a bull is placed in front of an aeroplane. What is that bull doing? It is not going to move in that direction.
But what is it? The type of car that has been found, the one who is driving it, where it is going to go, depends on that. It cannot go beyond the rules of the car. But where it is going to take the car, depends on that.
So, Bhagwan says to Arjuna, नवद्वारे पुरे देहि नहीं वकुर्वन नकारे Consider this body as a city. Now, a lot is going to happen in this city. Everything that is going to happen in the city, we cannot control it.
There is a very good example of a city. This is a city, and it has nine doors. नवद्वार यह नव इंद्या जैसे है यह नव द्वारों का शहर है और इसके अंदर एक आत्मा है So, he says that many people will come and many people will go to this city.
But we don’t meet every person who comes. We don’t cry when every person leaves. So, we see that which person I have a relation with, I have a relationship with it, it is important to me.
In the same way, there will be a lot of information about our senses. When we are working, a lot of work will be done through our senses. But who are we focussing on? Are we focussing on the things that are giving us pleasure? Are we focussing on the things that are serving us, that are purifying us? So if we understand that according to the nature of nature, certain things will be done, but when I try to control it, I try to guide it, then why am I doing it? So that I can purify it, so that I can serve it.
If a person understands this way, then that person will not get trapped in bondage. So what is there in these three things? This is most in our control. In these three things, what we want is in our control.
We don’t know what God is sanctioning. Nature has its own nature, which we cannot change. But what we want is in our control.
And based on this, I will take two more points. Actually there are two more sections left, and after that we can discuss in the next chapter. So this is up to Chapter 17.
Then we have seen till Chapter 12 to Chapter 17. Now when it goes from Chapter 17 to Chapter 18, so in a way from Chapter 29 to Chapter 26, 28. So here God says that when you understand this, that every person is a soul, he is working inside the body, and for this work, nature and God, both are necessary.
When you understand this, then what happens? A person does not work with the feeling of enjoyment. So that is why when that Vidya Vinaya Sampan Shloka comes, see everyone equally. What is this feeling? This is that do not see anyone as a subject of your enjoyment.
See everyone equally. So this is why Vidya Vinaya Sampan Shloka is told. So what comes in the next few shlokas? Bhaya Sparsheshwa Saktatma And then the shloka comes that this will be the samsparshya japa.
So when we understand that the soul, what I said earlier, that we have to work in a practical way. The senses and sensory objects should not be seen as a subject of our enjoyment, but we have to see how to work in a practical way. So then what happens? We can see everyone equally.
Every person is the soul, every person is the Supreme Soul, and every person is working according to his own nature. And then what is important to me, that we have to see. So what do we do first in this section? First we tell what kind of vision should be there and what will be the result of it.
What kind of vision should be there? See everyone equally. If you do this, then what will happen? If you do this, then you will be free in this world. You will be able to keep this vision.
This is the vision of liberation. So in a way, this section, 17 to 26, how does God work in this? His visualisation is like this. 17 to 19 What is it? It’s like this actually.
17 to 19 describes the peak. And then 19 to 26 is the process to the peak. If we understand this knowledge, then what kind of consciousness should we have? See, tat buddhah tad ātmānas tad niṣṭhās tad parāyanaḥ I am focused on the ultimate truth.
Don’t look at the world. Focus on the ultimate truth. And if you are focused on the ultimate truth, then what will happen? You will see everyone equally.
If you do this, then you will be liberated. And then how to go towards it? God will tell you the way. He will tell you the way.
In this world, there will be happiness and sadness. Don’t be distracted by those two. Whatever comes from outside, understand that happiness and sadness are two different things.
Don’t be distracted by them. And if you don’t want to be distracted, then what is there? Don’t run after material happiness. It is said that where there is happiness, there is sadness.
This is what will be explained. So, and then after this, still desires will keep coming. Desires will keep coming, but you don’t need to fulfil them.
shakno tihaiva yasorum prākṣarīvi mokṣaṇāt You should bear them. Desires will keep coming and going. And what should you do? Your consciousness should turn inwards.
Turn inwards towards God. What is that? antah sukho antarārāṁ sathāntar jyoti devayā The one who looks inwards. In a way, and then, if a person lives like this, labhante brahma nirvāṇam Again, it is said that such a person will do good for all living beings and he will go towards liberation.
And then, is this person going to do all this through karma yoga only? God says, no. You have to do karma yoga, but once karma yoga is established, then he can do dhyana yoga, then he can do bhakti yoga. So, in chapter 5, verse 27-28, this is a preview of chapter 6. This means that if a person does karma yoga, after that, he can either go towards dhyana yoga or bhakti yoga.
So, the description of karma yoga is till chapter 26. And then, chapter 29 is a preview of chapter 7-12. So, here, in chapter 27-28, this is the description of karma yoga.
And in chapter 29, this is the description of bhakti yoga. So, in this way, God says, how can you attain spiritual knowledge and turn your inner consciousness towards your inner self. Then, what will happen? You can do spiritual progress and attain liberation.
You can do that. In this way, this is chapter 5. Till now, in this chapter, even though chapter 4 was about knowledge, divine knowledge, but in chapter 5, God tells about serious spiritual knowledge. The body is not the soul, that is basic spiritual knowledge.
But causality, aetiology, how karma happens, is described in chapter 5. So, in summary, in chapter 4, in chapter 1-29, first of all, God says that karma yoga is better than renunciation. Why? How is it better? Because consciousness, our consciousness, if we keep it detached, if we keep it unattached, what does it mean? What does it mean? Functional interaction. Functional interaction means the act of fulfilling a duty, what will happen with that? With that, a person goes towards liberation.
I have told this earlier. This is from chapter 12. I have added a little on chapter 12-17.
What did God tell in this? In what way? What kind of work does he discuss? So, what do we have to do? We have to put pressure on our desire. What does it mean to put pressure? We have to try to purify it. Purify this.
And then whatever power will be there, all that depends on God. The soul of the living being is desire only. So, that living being should purify his desire.
And then whatever permission God gives, whatever God will sanction, whatever nature will execute, that is not dependent on us. That is dependent on God. And then the last part in that, in that God says, in what way? Knowledge in action.
How to get this knowledge and do the work of a person? He says, keeping the vision in mind, you try to progress towards the inner. The vision should be towards the outer and for the attainment of the ultimate happiness, you can be able to progress. And for this, while doing Karma Yoga, he will do his work and in the end, the path of detachment, Dhyana Yoga or Bhakti Yoga, he will accept it.
We will explain it in the next lecture. Any questions? Yes. Why does this happen? Let us go back to the 13th lecture.
How is it that every person has an area of influence? This is the soul and the soul has an area of influence. Area of influence means area of influence. Some people have a very small area of influence.
Some people have a very large area of influence. Suppose I get angry. So, I will say something bad.
A police officer will get angry. He will hit me with two sticks. A soldier will get angry.
He will shoot me. A president of America or Russia will get angry. He will press the nuclear button.
Millions of people can be liberated. Now, everyone is getting angry. But the area of influence of different people is different.
So, if someone has a large area of influence, then the results of his work will also be very big. Now, why do different people have different areas of influence? That is because of their past karma. Now, if someone becomes a king, a president, then he must have done some good karma before.
That is why he has a lot of influence. But, he can get a lot of power from his past karma. But, how he is going to use that power depends on him.
And, when God gives someone an area of influence, then what he has to do God does not interfere in that area. You have already got this. For example, if a person works hard and earns money, now you drink alcohol from that money or do some savings.
It depends on you. The government does not interfere in that. Similarly, if someone has a large area of influence and if he wants to do some bad deeds in that area, then he can do it.
For that, God gives a sanction. Why? Because he has given freedom to every living being. Now, this does not mean that his karma will not have an effect.
This is my own area. But, if I misuse my freedom in my own area, then I will get the result. But, that result will not come immediately.
Because, our karma is like a bank account. So, if I have a lot of money, then even if I do some entertainment, it will not have an immediate effect. If someone does not have any money, if he has a salary of one week, then he will become broke in two hours.
If a person is a millionaire, and he is doing entertainment, then maybe he will get the result within two to three years. But, after two to three years, it is going to end. Sometimes, our past karma can delay the consequences of our past karma, of present karma from coming to us.
What can happen with our past karma? If we have done good deeds in the past, then even if we have done bad deeds, the result of those bad deeds will not come immediately. It will definitely come, but it will not come immediately. So, if someone climbs to the 10th floor, and jumps from there, then he will fall down for 10 seconds.
But, if someone jumps from an aeroplane, then the result is going to be very bad. But, if he does not look down, and he says, I am feeling good, the more he will go up, the more time it will take to come down. But, everyone is going to come down.
And, those who are going to fall, they are going to spit. That is why, sometimes, there is a difference, it comes in the 9th chapter, there is a difference between God’s sanction and God’s intention. God’s permission and God’s will are different.
So, God does not want someone to become a terrorist and blow up the Twin Towers. But, if someone wants to do it, then, that person, if he is in that field, then God gives him permission. Thank you.
First of all, we should look at the reference of the first constitution. Not the one that says, everything happens by God’s will. Where is the reference of that? I have not seen the reference of that.
So, we don’t need a reference to contradict a non-reference. Some people say that, I have not told that in the scriptures. See, God is the supreme controller.
But, He is not the sole controller. He is Parameshwar. But, He is not alone Ishwar.
Ishwara Paramakrishna. Now, when you say alone Ishwar Krishna, it means, He is a servant, but He also has His own field. Bhagwan, He is the supreme controller.
For example, in the 15th chapter, God says, which shloka is that? utkramantam sitambhapi bhunjanam bhagwanatam No, that is the first shloka. shariram yadabhapnoti yachyapya utkramatishwarah When He comes in the body, He comes out of the body. So, where will He go? When He comes out of the body, He is deciding according to His karma.
So, God is the supreme controller, not the sole controller. So, Bhagwan says in the 9th chapter, in the 9th shloka, tumamtani karmani nibadnanti dhananjaya I do not become from all these karmas. Then, in the 13th chapter, in the 33rd shloka, Bhagwan says, upadrashta anumantachya that I am seeing and I am permitting.
It is not that Bhagwan says, everything is my will. And then, there is another shloka, the example I gave of the area, that comes in the 6th shloka of the 9th chapter. So, Bhagwan says, yatha aakashas tu nityam vayu sarvatravo maha Like the sky, air goes here and there.
So, where the air is going, the sky is not controlling. To where the air is going, the sky is not controlling. So, what is there in this? The sky is like the area of every living being.
And the living being is like the air. So, there are many such references. So, if we say will, not a blade of grass moves without God’s will.
This also does not come in the Bible. This is a Biblical saying. But here, in will, we should understand, there can be two meanings of will.
One can be sanction or intention. So, permission or will. This is more of sanction, not intention.
Keep coming to the satsang. Say, you are coming here, you are coming to the satsang, connect with the devotees, and you will be able to do bhakti Last question. Yes.
It can be both. The will can be awakened through Maya. We have a will, and Maya can activate it.
But what is it? We want to be consistent. Consistent means I will always work in this way. I will always serve with a pure intention.
It can be a good will. But sometimes, we are all humans, we all have shortcomings. So, if we cannot be consistent, what should we do? We should be resilient.
Even if I am not able to do what I am supposed to do, I will still rise. This is what I was supposed to do, but it did not happen. But as soon as I understood, I changed myself.
Resilient means we will fall, but we will rise immediately. And if we keep doing this, what will happen? We will be able to understand. In such a situation, we will be more careful.
Sometimes, this can happen. Why is this happening? Sometimes, it is difficult to understand. Why are there waves in the sea? There are waves in the sea, but sometimes, the waves are very big.
Sometimes, they sweep a person away. A person can be thrown away. What can we do then? We do not know which wave is going to come, how big it will be.
But what can we do? If there is a anchor in the sea, we can practise catching it. The stronger we catch it, the bigger the wave will be. We will feel the wave, we will throw it away.
But if we are used to catching the anchor, we will not throw it away. So, don’t worry. Sometimes, what we don’t want to do, it happens.
But what happens after that is very important. This is not about catching the Maya. We cannot catch the Maya.
In reality, the Maya catches us. We think… It is difficult to stop it. Instead of stopping the Maya, try to catch God.
Maya is like the waves in the sea. It is very difficult So, what can we do? We can catch God. Anger will come, greed will come, jealousy will come.
It will come. It will stay for some time. Maybe something bad will happen to us.
But if we catch God, then what will happen? There will be no effect. If we hold on to Krishna for long enough, nothing can hold on to us for that long. If we hold on to Krishna, then nothing can hold us as long as we can hold on to Krishna.
It will hold us for some time, but later on, our relationship with Krishna will be permanent. Yes, that is important. Can you talk privately? We will finish the class and talk one-to-one.
It is a little late now. Thank you.