Hindi – Chapter 15 Bhagavad Gita And Decision Making Bhagavad Gita Overview – Chaitanya Charan

This is an AI-generated transcript and may contain some errors. Hare Krishna I am very happy that today I have come back The Bhagwat Gita which we had started, in the next two or three days we will complete the remaining chapters of it. We will try to complete it. We will try to complete it. Till now, we had taken fourteen chapters of the Bhagwat Gita. Today, we have taken the fifteenth chapter. In the evening, tomorrow evening, I will take the sixteenth chapter. It is more relevant for everyone. Today, we will take the fifteenth chapter. Tomorrow evening, we will take the first part of the eighteenth chapter. The day after tomorrow, tomorrow morning, we will take the second part of the eighteenth chapter. If there are any questions or answers, then we will have a class on Thursday evening. In this way, we will try to complete the Bhagwat Gita. We will try to complete the Bhagwat Gita. Now, let us take some background. Among the chapters of the Bhagwat Gita, the fifteenth chapter and the twelfth chapter are the smallest chapters. The fifteenth and the twelfth chapters are of twenty verses. They are twenty verses. The largest are the first and the last. Actually, the first and the last are of seventy-two verses. Sorry. The first and the last are of seventy-eight verses. Now, from this, the last section is in a way, the Bhagwat Gita is guiding Arjuna as to how and what decision he has to make. So, the Bhagwat Gita is in a way Let me use the other one. This is better. So, suppose there is an arrow as a target. If the target is to be hit, it is easy to hit from the front, but if someone hits from the side, then, he is an expert archer. Similarly, what Bhagwan is telling Arjuna is to fight. But the message of fighting is given from the point of view of karma yoga in the first six chapters. Then, from the point of view of bhakti yoga, it is given in the chapters of seven to twelve. And then, from the point of view of gyana yoga, it is given in the chapters of thirteen to eighteen. So, in a way, the call for action is the same everywhere. The philosophical analysis behind it, the analysis that is being done on the level of tattva-gyana is different. So, from the point of view of gyana, when Bhagwan is telling, then, what is the need to tell him? Because, in the chapter of thirteen, there are some chapters in the Gita, which are to Krishna, to Arjuna. So, in the chapter of thirteen, it starts, when Arjuna asks a question, he asks about six words. He asks, what is gyana? What is gyana? What is man? What is nature? What is nature? So, he says, I want to know all this. So, right now, he is only getting to know about the words. The thought behind it, the world view, the ideology, he wants to know. So, Bhagwan gives the answer to that. So, these are the questions of Arjuna’s six terms. These are about gyana yoga. And that is why Bhagwan is doing the analysis of gyana yoga. Now, in the chapter of thirteen, from the point of view of thirteen, when we go to the next chapter, what is happening in that chapter? In the chapter of thirteen, Bhagwan says, how man gets stuck in nature, that is described there. Man, nature, bondage. How is bondage, how is liberation, that is described there, in the chapter of thirteen. And in the chapter of fourteen, the quality of nature. So, this is man and this is nature. Man, nature, bondage. Why is man stuck in nature? Because he is hungry. Hungry means he wants to enjoy. And what is coming in nature? What is visible in nature? What is that? Nature, life, qualities. The qualities, the desire coming from the qualities, that is visible. So, now, the person is stuck in this. So, now, this desire, like there are many channels on TV, some can be satvik, some can be about bhakti, some can be very tamasic. Similarly, the desire in the material world, that too is of different types. So, now, this thirteen point twenty, sometimes, it is called seed shloka. Like a seed comes from a tree. So, this seed shloka, the tree that has come from this, the description of that tree is still in the fifteenth chapter. What is there in the fifteenth chapter? The man who is stuck in this world, then how is he stuck? His description is happening here. So, now, what does this mean? In this chapter, God will tell, how the person who is stuck in desire, then what is that desire? So, the Urdhva Moola Madhah Shakham, I will just go over the chapters. What is there in this? The desire, the illusion, the illusion, is being explained by the metaphor of a tree. Then, what is there in the sixteenth chapter? Its two extremities of the tree. The tree is in the opposite direction of what is above it and what is below it. So, it is a divine and a demonic process. And what is there in the seventeenth chapter? What is there between the two? What is there in the seventeenth chapter about the divinity that is not complete, how to act after obtaining all this knowledge? How should we act so that we do not get stuck in bondage? So, no bondage, so that there is no bondage, this is being explained in this last chapter. So, now, we will look at the fifteenth chapter. So, in the fifteenth chapter, the one who is stuck in desire, that is being explained now. So, what is being explained, we will start with the first famous shloka. Shri Bhagwan Vacha Urdhva Moolam Adhashakam So, Bhagwan is telling Urdhva Prahura Avyayam It is told that this is Avyaya, it never ends. Ashvattham Prahura Avyayam And he is telling Chandamsi Asyaparnani The tree, its branches, what are they? They are the Chandamsi Asyaparnani of the Vedas. Its branches, its leaves, the leaves are the branches of the Vedas. And then, Yastam Veda, the one who will understand this tree, Sa Veda Veda. In reality, the Vedas have complete knowledge. Chandamsi Asyaparnani Yastam Veda Sa Veda Veda So, now, the desire of this world, to explain it, many examples are given. So, sometimes it is said that the world’s illusion, the desire of this world, to explain it, sometimes it is said that it is like a dream. And we have to wake up from the dream. This world is like a jail, like a prison. We have to get out of it. We have to get rid of it. This is said by Durga Devi. And we have to get out of Durga. Sometimes it is said that this world is a haunted place. This world is a The person has been caught by a ghost. The person has been caught by a ghost. And now we have to get rid of the ghost. So, there are many examples like this. So, now, there are many examples. Sometimes it is said that this is a sea. And we are stuck in this sea. We are stuck in this sea. And we are being thrown up and down. So, we have to get out of this boat of bhakti. Sometimes it is said that this world is a hospital. Here, the Bhava Aushadha Chhotra Mano Bhirama, which is Harinama, Harikatha, this is a medicine. So, different Upma’s are given so that we can understand the situation in this world. And we can get out of it. So, every Upma has a different purpose. So, the Upma given here is a tree Upma. And what kind of tree is it? It is a Urdhva Moola Adhashakam. It is a tree which is upside down. So, now, it is being said that this situation is unnatural. It is contrary to nature. Every example gives one point. What is the example of a hospital? If you are in a hospital, you have to take medicines. If you are in a jail, you have to behave well, then someone will release you from jail. If you are in a sea, you have to get out of the boat. If you are in a dream, you have to wake up. Someone has to wake you up. So, what is the different example? There is a different purpose. It conveys different points. So, this chapter of Gita has a purpose that we are from unnatural existence to natural existence. Our current situation is unnatural. How can we go from unnatural to natural? This is being described here. So, now, in this, there is a tree. There is a tree. Suppose, there is a tree. So, if a tree is seen upside down, then what does it mean? It means that it is a reflection. It is a reflection. It is a reflection. So, the word reflection is not clearly mentioned in Gita. But, it is in a way that it is indicated. So, if a tree is seen upside down, then where will it be seen? It will be seen in a reflection. So, if it is a reflection, then in a way, the person here is looking at the reflection. So, what has to be done? His vision has to go from the reflection to the truth. And this journey is the journey of the fifteenth chapter. In the fifteenth chapter, the shlokas are being told that what is this reflection? Now, what is this? Journey to enlightenment or liberation. That if someone is trapped in this delusion, someone is looking at the reflection and there is a mango tree in the reflection. So, if he jumps into the river and tries to eat the mango in the reflection, then he is not going to get it. So, from the reflection, his eyes have to look up. So, in the Gita, the description of the fifteenth chapter, the first five shlokas, the suffering is being borne. So, from here, this is a reflection. This is a reflection. This is a reflection. Is there anything beyond this? Are you imagining that there is something like this? So, the next five shlokas are describing and attaining reality. What is the truth? This is a reflection. What has to go from the reflection to the truth? How does it have to go? What has to be done for that? This is a description. So, if we look at it from one perspective, this is in this, the first, if we call it four sections, one, two, three, and four. So, here, what is the first one? This is a description of this. Then, what is the second one? How are we suffering in this? How are we suffering? This is its nature. Then, how are we suffering? Then, what is the third one? This is a pointer. This is a view of knowledge. How can we see that there is something beyond this in this world? And the last one is how can we attain it? Attaining. Understanding and Attaining. Okay, we have understood what a reflection is. But after that, we have to attain the truth. So, in this way, in this chapter, there are four sections. And in the first section, the five shlokas, in that Bhagavan describes how the Vedas in this world, so, in one way, Bhagavad Gita is a Vedic book. But, in Bhagavad Gita, there are two meanings of the word Vedas. Vedas are the four Vedas. And Ved means all the knowledge that has come in Sanatan Dharma, that is called Vedic knowledge, Vedic Vedic culture. So, what is it? It is both Vedic and Trans Vedic. What is Trans Vedic? Many times, Gita says that Trigunya Vishaya Veda Nishtrigunyo Bhava Arjuna So, the meaning of the word Ved if it has a small meaning, what is it? It is the four Vedas. So, if it has this meaning, it is mostly about Karmakand. And Bhagavad Gita says that what will happen in Gita? Gita is Trans Vedic. And the meaning of the word Ved in Gita is all knowledge. The meaning of Ved is knowledge. So, what is Gita? Gita is definitely Vedic. And Gita is the summit of Vedic. So, what is there in this? It is about the supreme knowledge, the spiritual knowledge. So, what is being told here? The leaves of this tree the leaves the leaves of this tree what is that? That is Ved. So, what is the meaning of this? What comes from the leaves of this tree? It is a flower, it is a fruit. So, in Vedas, the methodologies that are told from the methodologies of Vedas in this world, we get physical fruits, Dharma, Artha, Kama. So, but what is it? Will we get those fruits? Some will get Aishwarya, some will get Khyati. All that is also physical. All that is not really spiritual. So, the Vedas are also a part of the attachment of this world. It is being told here. So, in this shloka, it is said that the one who will know the Vedas, is not being told Vedavid. The one who will understand this tree, that is Vedavid. Just by knowing the shloka of the Vedas, what happens? In the second chapter, Bhagwan tells us, Vedavadratahaparthah which gets stuck in the Karmakand. So, that is why we have to understand that this whole tree is in a way an attachment. And we have to go beyond this tree. So, Bhagwan tells us further, The form of this is very difficult to understand. na roopam asyeh tatho palabhyate palabhyate It is very difficult to understand naanto nachadir nachasam pratishtha Where is its end? Where is its beginning? Where is its root? This is very difficult to understand. So, if you want to break a tree, you can break its branches, but it is of no use. If you want to break its root, you will have to find out where its root is. So, here Bhagwan tells us that in reality, asvatthamenam subhirudhamoolam So, its root is very low. So, it is almost impossible But how can we break it? asangashastre nadrudhenachitva So, asang sang means attachment I told you in chapter 12 purushyah prakratisthohi bhungte prakrati jangunan karanam guna sanghosya So, because of the word sang, one is trapped in attachment. So, because of the word asang, one will come out of attachment. For example, someone is watching a horror movie and he is very scared. So, because of the desire to watch the movie, he is trapped in attachment. So, if he stops watching the movie, then what will happen? He will come out of attachment and attachment. So, here it is asangashastre But the word asang Acharya tells us that in reality, we cannot break this tree. What is it? It is always there. But what will happen? We, who are trapped in this tree, we can come out of it. For example, there is a movie theatre. The movie shows are on. But we can decide that I don’t want to watch it now. So, we cannot turn off the TV. We cannot turn off the movie. The movie will continue. But we can turn off what we are watching. So, asangashastre So, every person has to cultivate He has to develop it. And after that, what does God say? tataha padam tat parimar gitavyam Then, what is beyond this world? He says, I don’t want to watch TV or movie. But if someone is watching movie for hours, days, months, years, apart from watching movie, he has some life, he has a house, family, he doesn’t even remember it. So, he also has to remember it. So, after that, what does God say? When you get free from this, tataha padam tat parimar gitavyam So, go to that place from where you will never come back. yasmin gata na nivartanti bhuya And there, you search for the ultimate truth. tam eva chadyam purusham prapadye So, this chapter is called Purushottam Yoga. So, go there, get out of delusion, and think what is the truth. There is a lot to be said in this shloka, but what is the most important thing in this context? There are two things. It is said that every living being is a part of me. Every living being is a part of me. It is for Sanatan. But what happens when he goes to disconnect? Then what happens? Karshati. Karshati means he is suffering. So now, first I told you about the desire of this world. What is desire? And why is there sorrow in desire? That is being told. So now, what is said? Karshati. Now, the Karshan that is happening in this world, that Karshan can be seen from different perspectives. We can see that it is very hot, sometimes it is very hot, sometimes it is very cold. Sometimes people trouble us. It can be told in different ways. We can say birth, death, fire, etc. So, here Bhagwan is telling Karshati to someone else. What is sorrow in this world? He says that our entire existence can be snatched away from us at any moment. So, the description of rebirth, this came in the second chapter in a little more detail. Like our body is like a garment. And we give up the garment when it gets spoiled. But what is said here? He says that it is not just a garment, it is our entire life’s resolution, which is snatched away. And Bhagwan says, यच्चाप्य उत्क्रामतीश्वर्ह उशीश्वर बोल रहे हैं जीव को पर वो बोलते है कि ये ऐसा कैसा ईश्वर है जो उसकी इच्छा के बिना, उसके जानकारी के बिना एक शरीर में आता है, कुछ समय तक रहता है, और फिर उस शरीर से बाहर के लिए आता है. अभी हमें मृत्यू कब आने वाली है, हमको पता नहीं है. और हम इस जगत में जी भी रहे है, जिब जी भी रहे है, तो किस हथ तक हम स्वतन्तर हैं, किस हथ तक वास्तव में हम स्वतन्तता से सुख प्राप्त कर सकते हैं. यहां पता रहे है कि जीव है, वो खुद को समझता है कि मैं इश्वर हूँ, पर वास्तव में इश्वर नहीं है. अगर मान लिजी हम किसी घर में रह रहे हैं, और वो घर का मालिक है, वो कभी भी हमें घर से निकाल सकता है, तो फिर किस हथ तक हम उस घर में संतुष, शान्त रह सकते हैं, संतुष रह सकते हैं, किस हथ तक हम कह सकते हैं कि मैं इस घर का स्वामी हूँ. तो ये जो है, इस शलोक में जो दुख का बढ़न हो है, वो एक बिक पिच्चर अनालिसिस है, कह रहे हैं, ये मेरी बात नहीं सुन रहा है, यहाँ पर यह घरमी हो गई, यहाँ पर यह आवाज आ रहा है, तो चोड़ी-चोड़ी समस्याई है, पर जो बहुत बड़ी समस्या क्या है, कि हमारा जो सरवस्व है, हमसे छिना जाता है, तो बोलते हैं कि कैसे, जीव जो है, हर जीवन में, एक, हर लाइफ्टाइम में, एक नया ही संकल्पना लेके, एक नया जीवन चुरू कर देता है, तो सो क्या है, कि कैसे, अगर वो टीवी का उधारन देख रहे हैं, तो एक टीवी शो कहतम हो जाता है, हर टीवी शो इस जगत में जो होता है, इस जगत के मोहमें, वो ट्राज़िडी होता है, कोई अगर मुवी देख रहा होता है, कोई देख नहीं आता है, उसको लगता है कि ये एक रोमेंटिक कॉमेडी है, पर निकलता है, वो ट्राज़िडी है, और तो ट्राज़िडी ऐसे ही नहीं है, कि वो हीरो-हीरोन के लिए ट्राज़िडी हो रहा है, वो ट्राज़िडी हमारे साथ हो रहा है, तो क्या है, वो हर बार होता है, पर क्या होता है, ऐसे नहीं है कि, वो ठीक है, अभी एक ट्राज़िडी हो गया, तो क्या, ठीक है, अभी, पन कर तो, अभी मैं आस बाहर निकल जाओंगा, अभी कुछ समय पहले, पाकिस्तान भारत से हार गया क्रिकेट में, तो बहुत से पाकिस्तानी के, जो फान्स का भी सोचल टिमार्य से रियाक्शन आता है, तो लोग टीवी तोड़ दिया, वो उसको कोस रहे, वो लगे कि किरकेट कभी देखोगा ही नहीं, अभी जो भारत पाकिस्तान का राइवल्री था, कभी पाकिस्तान भारत का मैच नहीं करता है, तो क्या लोग फरस्ट हो जाते हैं, मैं अभी कुछ इसमें रुचीन नहीं रखूंगा, पर क्या होता है, अगले बार मैच हो जाएगे, सब आपस देखें लग जाएगे, तो ये जो है कि, हम, ये जो मोहा है, इससे बाहर नहीं निकलते हैं, एक हौरर मूझी खतम हो गया, तुरद दूसरा हौरर मूझी चाल हो जाता है, और शुरुवात में लगता नहीं है वो हौरर मूझी है, तो भगवान कह रहे है यहाँ पर कैसे कि, हर जीवन में हमको एक शुरुत्रम चक्षु सपर्षिणम च, हमको अलग-अलग इंद्रियां मिलती हैं, और इंद्रियों से हम जीवन जीने का प्रयास करते हैं, अब ये जो स्लोक है, यहाँ पर जो ज्यान चक्षु शब्दा आ रहा है, तो क्या है, यहाँ पर पता रहे है, तोड़ा कठिन स्लोक है यह, पर मैं इसकार साता हूँ, उत्करामन्तम, मतलब यहाँ से, कब जाता है जीव, सितम, कैसे जी रहा है, कभी मैं बोल रहा हूँ, मुझे खासी अगर हो गई, तो मैं खासता चाहता नहीं हूँ, पर एसी कोई परस्थिती है, एसी कोई शक्ती है, मुझे पता भी नहीं है, मैं बोलना चाह रहा हूँ, और खासी आये लगती है, और मैं बोल नहीं पाता हूँ, तो कैसे मैं इस जगत में स्थित भी हूँ, उत्क्रामन्तम् स्थितम् वापी वा गुणान्वितम् बारतीय लोग अमेरिका में ज़्यादा हो गये, पर दस साल पर ज़्यादा था अमेरिका, वहाँ पर लोगों को क्रिकेट ये शब्द सुनता है, तो उनको एक इंसेक्ट यादाता है, उनको गेम यादाता ही नहीं है, क्रिकेट यादा पता नहीं है, अगर आप कैनेडा में जाएगे तो आईस होकी खेलते, तो हर जगह पे, हर परिस्थिती के अनुसार, एक प्रकार का मोह है, साऊथ इंडिया में होगा, किसी को स्वादिश चनना चाहिए, मतलब हमको इडली सामबार चाहिए, कोई पंजाबी होगा, हमको पराड़ा चाहिए, कोई पीजा चाहिए, तो क्या है, यह अलग-अलग परकार का मोह है, हम भोग भी कर रहे हैं, पर क्या है, बुञ्जानम्वा गुणान्वितम्, वास्तम में आत्मा सौथ इंडियन नहीं है, आत्मा पंजाबी नहीं है, पर जिस प्रकार का उसको शरीर मिल जाता है, जिस प्रकार का गुणों का प्रभाव होता है, उसके अनुसार हमारे भोग करने की संकलपना भी निर्दायत हो जाती है, तो हमको लग रहा है, हम भोग कर रहे है, पर वो भोग करने का जो है, कैसे है कि, हम लगता है, मैं मेनु में चूज कर रहा हूँ, यह खाना है, यह खाना है, यह खाना है, पर जो मेनु है, पहले किसी ने जाएड कर लिया है, तो उस पे हमकार कोई यंतर नहीं है, भुञ्जानम्वागुणान्मितम्, So, the Jeeva that is trapped in this world, but he says, Vimudha Nanu Pashyanti The foolish person, the one who has become engrossed, Pashyanti Na, he is not able to see. He says, I am happy, I am enjoying, what is the problem? Vimudha Nanu Pashyanti But who can see? Pashyanti Gyan Chakshushah So, there is a kind of engrossment, that, now, there is sadness in that engrossment, but there is no desire to come out of that sadness. For example, in social media, there are algorithms like this, that people do surfing, they do scrolling. So, what happens is, they will see 10 reels, they will see 10 shots, they will see this, so, maybe 8 or 9 of them will not be very special. But if one of them comes in their hand, then they will say, oh, this is good. So, now, something else will be good, for that, they start seeing a lot more. So, the algorithm that we make is like this, that in Yajna, not everything is good, but something good happens in between. So, Maya’s engrossment is like this, that, our sadness in this engrossment, this illusion is like this, that we are never hopelessly frustrated. We get frustrated many times, but what happens is, we are always hopefully frustrated. What it means is, it is not like that, we will suffer a thousand times, and we will get sad a thousand times. The more we expect, the more happiness we never get. But if we suffer a thousand times, then what happens is, that we are hopelessly frustrated, which means, we suffer a thousand times, a thousand times, every time, we are suffering. We are sad. But what happens is, when we are hopelessly frustrated, what happens is, when we suffer, then, maybe, 900 times, we will suffer. 90 times, we will suffer a little less. 9 times, we will have a little happiness, a little happiness. Once, we will have a lot of happiness. So, what happens is, if you look at it totally, we are sad. But, the happiness we get once, what happens is, I will get it next time. So, from that, sometimes, it is like an illusion, that, okay, I didn’t get it now, but I will get it now, I will get it now, I will get it now. And, it is not like that, there is no happiness in this world. Prahlad Maharaj gives two examples. One example is, that, he says, that, he says, what does it mean, that, there is no water in it. But, in the same shloka, that, that, that, that, that, that, that, Still, what is it? There are so many diseases in this body, there are so many kinds of sorrows, still, even the wise people are not able to leave it. Because, what is it? What is it? There is a little bit of honey, there is a little bit of honey in it. So, it is not like that, there is no water in the universe. But, in this world, So, we are hopelessly frustrated, because we don’t have the experience of knowledge. Experience of knowledge means watching a big movie. I have been doing this for so long, what have I got in this? But the one who watches a small movie, Oh, I didn’t get it now, I will get it next time, I will get it next time, Oh, I got it once, I will get it next time, So, what happens, when there is a little Satwa, we can watch a big movie. If there is no Satwa, then in a small movie, Oh, I will get it now, I will get it now, Why am I not getting it now? He is getting it now, I will get it. So, the same feeling is always there. That’s why, So, what is this experience of knowledge that we can get? God tells us in the next section. God says, what is there to understand this experience of knowledge? What is there to understand this experience of knowledge? So, we need a little Satwa. So, in the next section, it is said, So, the one who is a little calm, The one who has done a little self-control, What is that? He can understand that, Actually, the enjoyment that I am enjoying, The joy that I am trying to get, Someone else has planned it. So, Otherwise, he is only stuck in enjoyment. That person is beyond it. He does not understand it. So, in the next four sections, God tells us in the 12th, 13th and 14th, What do we want now? We want enjoyment. So, the enjoyment, this is our desire. We want to get enjoyment. But, what is before enjoyment? What is before enjoyment? Existence. It is necessary for us to have existence. For example, We want to get tasty food. Tasty food is our desire. We will get enjoyment from it. But, what is before that? Food is necessary. If there is no food, Then, there will be no existence. So, leave the tasty food. So, God says, How? For the existence, We are, There is dependence. We are dependent on someone else. We are dependent on something which is beyond us. And, God says this on three levels. Now, the Jeeva, Where we are living, We are living in a universe. So, on a cosmic level, On the level of the universe, God says, He says, He says, The light of the sun, With which we can see, With which all living beings can live, The light of the moon, The fire, I am planning all that. So, we are enjoying in the universe. But, the creation of the universe, The maintenance of the universe, We are not doing that. God is doing that. So, on a cosmic level, Wherever we want to enjoy, God has created that. After that, God says, It is not on a cosmic level. Then, it is on an earthly level. What is on the level of the earth? The earth is a miracle. It is a big ball, It is a sphere. And, it does not fall anywhere. It keeps rotating in a circle. It keeps rotating. It keeps revolving. If the earth does not stay in its place, Then, there will be no weather. Then, there will be no rain. We will not be able to live. So, on a cosmic level, God says, I am maintaining you. And then, God says, He says, He is maintaining the earth. But, on the earth, We need food. So, The food, God says, We cannot make food. We, There are many food industries in the world. But, all the industries, Are food processing industries. There is no food producing industry. The food industry, No one can make food. The food producing is only nature. Nature makes it. And, we can do something with nature. And, if there is no grain in nature, If there is no crop in nature, Then, we cannot do anything. So, what does God say? That, whatever is necessary for us to eat, We can say, I am working hard. I have worked hard, Earned money, And, I have brought food. That is right. But, still, No matter how hard we work, If, If there is no food from nature, Then, we cannot do anything. So, Our effort, Is secondary. The provision of God, Is primary. Like, there are birds, They wake up every morning, Chir-chir-chir-chir-chir-chir And, they start searching. Where will I get food? Where will I get something to eat? So, they have to make an effort. They have to search everywhere. They have to see. They have to fly. So, it is their effort. But, because of their effort, The grain is not being produced. That grain, Has already been produced, By someone else. Similarly, For us, God is saying, That, What we are living from, That, Gyan Chakshu, Means, That, I am living in this world, I am trying to enjoy, But, all this, Is dependent on something, Other than me. It is dependent. So, That is on the earthly level. And then, The last one, Which is on the physical level. God says, Aham Vaishvanaro Bhutva, Praniram Dehamashritaha, Pranapanasamayuktaha, Pachamyannam Chaturvidham, He tells, That, I, Not only, Give you food from outside, But, From inside, I get that food digested, By myself. So, Usually, We never remember, The process of our digestion. The only time we remember, Our digestion is, When it does not work. That, When it does not work, We remember. So, how is it? But, But, This digestion, Actually, We are not doing it. That, Which God has made, According to that, It is happening. So, In this way, We can see, That, Actually, For our existence, We are dependent on someone else. So, Now, Existence is basic, After that, There is enjoyment. We also want to enjoy, Someone, Wants to eat mangoes. So, We are not making mangoes. So, What is it? When, Ravana looks at Sita, So, He says, That, After making you, Brahmaji, Who creates, Must have retired. Your beauty is such, That, Beyond this, No one can create beauty. So, When I read that, That time, In childhood, I had a song, Of a carpenter, I remembered that. That was, Should I praise, The one, Who made you? So, Now, What is it? That feeling is that someone has made something attractive in this world. But we forget that and we take that thing for enjoyment. So our existence and our enjoyment, all that is dependent on something else. There is some other truth on which it is dependent. And then Bhagwan says, mattaha smutir jnanam apohanam ca He says that if you want to remember me, I will make you remember me. If you want to remember something else, then I will make you remember that thing. So we can see through this gyana chakshu. But do we want to see? So if our desire is for material enjoyment, then what will Bhagwan do? He will give us remembrance of how there is so much enjoyment in it. Memory of enjoyment. How enjoyable it is. And this forgetfulness, what will apohanam give us? How miserable it is. There is a little enjoyment in it, but after enjoyment there is sorrow. So what will Bhagwan give us remembrance of? What will He give us memory of? That is according to our desire. If our desire is that we want to do bhakti, then what will Bhagwan do? He will make us remember how much joy there is in bhakti. How much ecstasy, how much bliss there is. And that forgetfulness, that we have to do tapasya, He will give us remembrance of that tapasya. But if our desire is for enjoyment, then what will happen? If we look towards bhakti, then how much joy there is in bhakti, we will remember that. How much tapasya there is in bhakti, we will remember that. And if we have to do so much tapasya, we have to do this, we have to do that, then what will happen? Then we will not have the desire to do it. So according to our desire, Bhagwan gives us knowledge, remembrance and wisdom. That is why our desire is important. So, let us see an example of a TV. If someone is watching TV, does he see a new programme, or does he want to stop watching TV? What is his desire? So, according to our desire, Bhagwan reciprocates. And in the last section, in the Param Satya, we can understand that in this reflection also we can see that there is something beyond this reflection which is showing me here, which I can see in its reflection, that it is nourishing me. So, what is that Param Satya? That is a technical section, but how is it there? In the 16th, 17th and 18th shlokas, Bhagwan describes Brahman, Paramatma and Bhagwan. Meaning, how? The Param Satya is a universal spiritual light, in which there is a guide, and in that there is a Param Purushottam, who is a loving person, and gradually he becomes a witness. And later Bhagwan says that whoever will understand me in this way, whoever will really understand that this is Purushottam, he is actually my caretaker, he is doing my welfare, even if I forget him, he still nourishes me. So, if I will remember him, then why will he not take care of me? He will not protect me. So, whoever will understand, then what happens? Sarvabhavena, he will do bhakti wholeheartedly. Bhakti will also start. And Sasarvavit, in the beginning Bhagwan said Vedavit, and here word comes Sarvavit. Sasarvavit bhajati maam. That person, whatever he wants to know in this world, he will get all the information. Now, what is the meaning of knowing everything? If someone is in jail, then now, in jail, what kind of walls are there, he can do PhD on that. But, how to get out of jail, that is the most important. Once, Prabhupada ji went on a morning walk, there was a professor, Benford. Prabhupada ji was asking him, what scientific knowledge do we have about the soul? He said, Swami ji, we do not have any scientific knowledge Prabhupada ji said, you do not have any knowledge. He said, no, no, Swami ji, this is a different kind of knowledge. He was walking in the garden. He said, now we have written two big volumes on how grass grows. How the grass grows. So, Prabhupada ji, even without your books, grass was growing. So, Prabhupada ji said, no, but if God does not know how grass grows, then why did God keep grass here? Prabhupada ji said, my point is that you are getting information about grass, but you are not getting information about the God who has kept grass. So, we can learn a lot, but what is the most important thing? Curiosity is a science. There is a lot to learn in this world. But what is the ultimate meaning? If someone is in jail, how to get out of jail is important. If someone is in the hospital, how does the management of the hospital work? How does this device work in the hospital? How does this process work? We can learn all this. But how will I get cured? That is the most important thing to learn. So, the ultimate meaning is the one who puts his feelings, his devotion into God, then God is called the ultimate science. And then in English, it is said that such a person has in his effort, he will get This knowledge is the ultimate science. This is the ultimate science. And by obtaining this, the person will get liberation from the attachment of this world. So, in summary, we have seen how in chapter 15, basically it is from illusion to reality. How to go from attachment to truth, this is the description. So, in chapter 1 to 5, what is there? What kind of attachment is there? Nature of illusion. This is the description. So, what was there for him? An upside down tree. So, what is the meaning of upside down tree? It is a reflection. And how did we see the example of reflection? This reflection or attachment is a child who is watching TV on a big screen and he is trapped in it. So, he is trapped because of his feelings. So, this whole world is a scheme in which we are trapped in this attachment. The second one, from 6 to 10, what was there? Suffering in illusion. In this way, we are suffering in this world. So, what is suffering? Here, it can be said in different ways, but here, three things are told. Which body? In which body will we go? We don’t choose whether I want to be a man or a woman, whether I want to be white or black. We don’t choose anything. And how long? How long will we stay? Utkramantam sitam vapi. And not only that, how and what we think is enjoyable, what is worth enjoying, we don’t really control that. Gunanvitam. The situation, the mental state, we like this, we like that, we follow that. We like different things, different games. So, in this way, yes, there is nothing in our control. And from one world, from one life, what happens in every life? There is a rom-com, and what comes out of it? It becomes a horror movie. And everything goes away from us. And then, immediately, a new one comes. And then, what comes out of it? It is Gyan Chakshu. What does Gyan Chakshu mean? It means, there is a reality maintaining the illusion. Our desire, to maintain that desire, there is a reality. And how do we see it? At the level of the universe, at the level of the earth, and at the level of the body. How? If there is no plan of God, then we cannot even be alive. So, that is why, a wise person can see that beyond this desire, there must be something. And then, what was the last one? Then, what is beyond that desire? The description of that, there is Brahman, there is the eternal light, there, God is in the form of a guide. And God, the ultimate truth, is a source of love. So, when we will be attracted to him, then what will happen? He will become a person who is eternal. He will get all the knowledge. This person will be liberated. He will get salvation from the desire of this material world. Thank you very much. Hare Krishna. Does anyone have a question? Thank you very much. Shreemad Bhagavad Gita Ki Jai. Srila Prabhupada Ki Jai. Gaura Bhaktinda Ki Jai. Jai Gaura Prima.