How to improve our intelligence for managing our emotions and actions – Hindi

[Talk at Manama, Bahrain]

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Transcript

This is an AI-generated transcript and may contain some errors.
Waha, hamaare anko se nahi, hamaare karyon se dikhi jati. Kahi baar aise log hote hai, main bhi kuch samay pehle America mein tha, toh waha pe… Can I keep this down? Waha pe, Massachusetts University jo hai, waha pe mera pravachan tha, toh waha pe gaya tha, MIT jo hai, duniya ka sabse naamvant institutes mein se ek hai.
Aur waha pe bhi, waha pe jo professors the, yeh bata rahe the ki, vidyarthiyon mein addiction, yeh bahut pada problem hai. Vidyarthiyon ko stress aa jata hai, stress se rahat praap karne ke liye, woh pehle kuch mind altering drugs le lagte hai. Koi mind badlav karne wale se, kuch drugs le lagte hai.
Aur phir baad mein, woh unpe nirbhar ho jata hai. Aur kahi vidyarthiyon ka jeevan usse udhbast ho jata hai. Ek baar woh usse asakta ho gaye, usse baddha ho jata hai, aur phir, woh chhuti nahi paate hai.
Toh yahaan pe kya ho gaye, woh, pariksha mein, yaad karna aur bataana, iski baare mein unko bahut buddhi hai. Par, apne jeevan mein, kya karna hai, kya nahi karna hai, iski baare mein jo buddhi hai, uski kam tarta hai. Toh Bhagavad Gita ke athabhe adhyay ke, teesve shlok mein bhagwan uttate hai, buddhi ki paribhasha kya hai, bolte hai, pravrttim cha nivrttim cha, karya karye bhaya bhaye, mandham moksham cha yavetti, buddhi saaparth saatvi ki, yeh kehte hai, ki pravrttim cha nivrttim cha, kuch cheeze hame karne ko achi lagti hai, aur kuch cheeze karne ko achi nahi lagti hai.
Toh kayi baar, hum humare bhavnaon ke anusaar, karye karna chahate hai. Par, jo vekti samajhta hai, karya karye bhaya bhaye, ki yeh karna chahiye, yeh nahi karna chahiye. Yeh mujhe, yeh karna se darna chahiye, yeh cheeze karne se darna ke zaroot nahi hai.
mandham moksham cha yavetti, ki yaha mujhe bandhan mein daalega, yaha mujhe azadi dega. Jo buddhi yeh samajhti hai, buddhi saaparth saatvi ki, Bhagwan kehte hai, aisi buddhi, yeh achi buddhi hai. Toh aaj kal ke shikshan paddhati mein, hum sabko, wo buddhi diyati hai, jisse ki hum, information processing kar sake, hum jo jankari hai, usko yaad karke, usko dahurana, woh hum kaafi achita se kar lete hain.
Par yeh jo jankari hai, is jankari ka vishleshan karna, yaha buddhi ka ek hi pehlo hai. Mahabharat mein, varna aata hai, ki Duryodhan jo tha, ek tarah se bahut buddhimaan tha. Bahut buddhimaan tha, par, uski jo buddhi thi, waha, uske ichchaon ke dwara grast ho gaye the.
Abhi, hum buddhi ke paribhasha dekhte hain, koi bidyarthi hote, chote bachche hote, unko video games khelna aacha lagta hai. Aapko video games aacha lagta hai? Toh, abhi, koi kayi baar chote bachche hote, video games khelna bhi aasaan nahi hota hai. Kuch kuch video games aise hota hai ki yeh karo, wo karo, wo karo, par, agar, wahi ladka ladki karte rahega hamisa ke liye, toh phir, wo kaare karne ke liye buddhi lagti hai, par, wo kaare karte rehna, yeh buddhi nahi hai.
Just because doing something requires intelligence, doesn’t mean doing it is intelligent. Abhi, koi khel raha hai, koi chess khelta hai, shatranj khelta hai, shatranj khelne ke liye buddhi lagti hai. Par, agar koi vekti, apni padhahi chod ke, apni zamindari chod ke, sirf shatranj hi khelte rahe, toh, waha buddhimatta ka kaare nahi hai.
Yeh agar professional chess player banna chahata hai, wo baat alag hai. Par, dikaansh log, jo khel isliye karte hai, ki weh apni saadharan jeevan se, kuch break, relaxation, kuch choda, rahat praapt karse ke. Toh, kya hai ki, kuch, just because something requires intelligence, doesn’t mean, doing it is intelligent.
Toh, kahi baar, aaj kal ke samajh mein, humein aisi perception milta hai, ki jisse hum, jaankari ka visualisation karne mein, kaafi nipun ho jate hai. Par, uske bhaavjoot, jab jeevan, mein humein yeh faisle karne hote hai, toh, humarein jo ichhaaye hain, humari bhaavnaaye hain, woha, hum pe haavi ho jati hai. Chhote ek bachche agar hote hai, woha, ek khelna hai bas.
Khelna unko achcha lagta hai. Yeh, sababik hai. Par, agar sirf woh amesha khelte rahege, toh fir unka bhaavishya ujwal nahi hoga.
Jiss tarah se, bhale hi unko khelna, bhaavna achcha lagti hai, bhaavna asmat sarpe, hum bete, buddhi ke sarpe matlab, aapko jo zimmedari ka kaari hai, padhai karna hai, wo karo. Toh, ussi tarah se, jab hum bade bhi ho jate hai, toh humari bhaavnaaye, kabhi kabhi humare buddhi pe haavi ho jati hai. Abhi, ek iska, bahoti, khatarnak roop jo hai, woha hai, kuch vyasan ho jate hain log, asak, woh, addict ho jate hain.
Kuch kuch log yahan tak toh, aatma hatya ke liye bhi jale jaate hain. Toh, usmein kya ho raha hai, humari ki bhaavnaaye hai, woha vyakti ki shatru ban jate hai. Humari bhaavnaaye humare shatru nahi hai, par kabhi kabhi bhaavnaaye humare khilaf kaare karte hai.
Toh, yaha samajhna, ki, jo mere mann vichar aa rahe hai, jo bhaavnaaye aa rahe hai, jo ichchaye aa rahe hai, woha mere hit ke liye hai, ya ap hit ke liye hai. Yaha, buddhi ka, buddhi ki zimmedari hai. Intelligence means, our desires.
Ki, kis prakaar ki ichchaye mujh mein aa rahe hai, aur ye ichchayon pe kaare karna hai ya nahi karna hai. Yaha, jo shamta hai, usko, waasta mein buddhi kehte hai. Jab hum, shikshan, prashikshan lete hai, toh humein ye buddhi nahi milti hai.
Abhi, Arjun ki bhi aisi parstiti thi, uski bhaavnaon ke kaaran, woha bol raha tha ki, main abhi yudh nahi karunga. Par, bhagwaan ne unko, Arjun ko jo gyaan diya, uske anusaar pe, jo unki kartave tha karne ke liye, woha tayaar ho gaye. Toh, buddhi ki paribhasha jo hai, woha hai ki, humare bhaavnaon ko, hum jaach karke, humare ichchaon ko parikshan karke, jo bhaavna, jo ichchaan uchit hai, uske anusaar kaare karna.
Yaha, waasta mein, buddhi ke paribhasha hai. Toh, kisi ko, kisi bhaavta, yaha pe kisi ko koi sawal hai abhi tar, any question or comment, hi, jo hume ichcha aati hai, woh kaise jaanein ki, hum wo sahi hai ya galat hai. Abhi iske liye, Mahabharat mein, teen, three factors, teen factors, three factors batayi, teen cheeze batayi gayi hai, toh kehte hai, kisi ek cheeze se, hum faisla nahin kar sakte hai, ki sahi hai, galat hai.
Kabhi kabhi koi bhakti bolega, ki jhoot bolna galat hai, sajh bolna achha hai. Toh yaha hai, content ke anusaar hum dekh rahein. Ki sahi bolna achha hai, galat bolna bura hai.
Aur, is tarah se hum jo kahte hai, jo achha aur bura, ye ek do category ho gaye, do boxe ho gaye. Is boxe mein jo bhi hai, wo achha hai, is categorical morality. Morality is categorical.
In this department, what is right is right. In this department, what is wrong is wrong. But the same situation does not always happen.
Suppose there is terrorism in the city and a terrorist is after a friend of ours. A friend comes running to our house and we hide him in our house. Then the terrorist comes to our house and knocks on the door.
He starts breaking the door and asks, is he here? Will we tell the truth? Will we tell the truth? No. Why? It is good to tell the truth. But here, there is no intent.
Consequence. Consequence. Consequence means result.
What will be the result? By telling the truth, that person’s life will be saved. So, what we are doing, what will be the result? We have to see that now. And at the same time, sometimes we have to do something, but we have to see our intention.
We have to see our intention. So, the intention is, now there is a small child who wants to take medicine. So, the mother puts the medicine in a chocolate and gives it to him.
So, now he does not want to take the medicine, but he gets the medicine in the chocolate. Later, he realises that there was medicine in it. But still, what happened? The intention was that it is good that she wants to give medicine to her child.
So, we have to see, when we study the scriptures, then from the study of the scriptures, first of all, we have this category, that what is right and what is not right. We come to know this on the basis of the scriptures. The more we study the scriptures, the more our intellect becomes alert.
The intellect becomes sharp. And then, according to that, we know which things are right and which things are wrong. But, along with that, the scriptures are like a map for us.
So, this path will go here, and this path will go there. This is how we know. But in life, if we are going, if we have to travel a long journey, then there is only one way for it.
If you go this way, if we are looking at the Google map, it will take an hour. It will take an hour and ten minutes. This will take fifty minutes.
So, we might say, I will show you the way for fifty minutes. But, maybe later, some changes can happen. Here, there has been an accident.
Here, the traffic has increased. So, go from here, and come from here. So, sometimes, what happens is, that we make a decision, but that decision will go on forever.
It is not necessary. So, life is dynamic. There are changes in life.
That is why, the scriptures do not just tell us such rules. The scriptures first of all, tell us the elements, with which we can understand the work and its consequences. But, along with that, in real life, especially in the scriptures, in the Puranas and in the histories, the different people there, the different personalities, how do they work in real life? By giving an example of this, we can further develop our intelligence.
By looking at the purpose, the consequences and the work, by looking at all three, then we can decide, what is right and what is wrong. And, whenever such a situation arises, that, what I want to do, whether it is right or wrong, I do not know. So, in such a situation, only when our intelligence speaks, only then we can do it.
But, later, we can do its analysis, we can think about it. So, how does it happen? Some things are white, some things are black. And, in the middle, there are many things that are grey.
So, now, the things that are grey, those that are between white and black, it is difficult to understand where they are. But, to the extent, when we understand white and black, we accept white and keep black away, to that extent, our inner intelligence becomes capable. God is in our heart, in the form of God, and He really wants to see us.
So, to the extent, when we know what is right, we do it. To that extent, God sees, that we want to do the right thing. And then, when what is right or wrong is unclear, then only God guides us.
So, when such a situation arises, when it is difficult to understand what is right or wrong, then, instead of thinking more about such situations, when we know what is right or wrong, then, when we do the right thing and avoid the wrong thing, then, we get the guidance from within. Is there any other question? Yes, please. How can we help a child to develop? What do you mean by emotionally? Emotionally, we can… So, if there is a small child, who is overwhelmed by his emotions, and sees something, he starts crying, so, how can we develop his intelligence? How can we develop his intelligence? So, generally speaking, our work is made up of five things.
The first thing is our past karma. All of us are souls. And we have done many things in our past lives.
So, according to that, our mentality is formed. So, even if two children are twins, still, as they grow up, their personalities are different. Science tells that there are two kinds of twins, monozygotic and bizygotic.
So, they are one kind of twins. All their genes are 100% similar. But still, when I was giving a lecture in London, there were two people, who were actually monozygotic twins.
They are 100% similar. But still, their personalities are different. So, our work is made up of past karmas.
It is not dependent on it, but it is made up of past karmas. That is one thing, which makes us work. The second thing is our nourishment.
The way we grow up, in our childhood, the way our parents are, the way we grow up in our childhood, that is the second thing. The third thing is our company. The way we live among people.
The fourth thing is, these three things push us towards a task. But it does not force us. Pushing means, I am being pushed.
Force means, I am being forced. If it pushes me, I can push it back. These three things make us work.
Beyond these three things, there is our self-interest. We all have self-interest. Through this, even if we are forced to do a task, we can push it back.
And the fifth thing is the grace of God. When we have the grace of God, two things happen. First of all, our self-interest becomes stronger.
Even if we are forced to do a task, we can push it back. When we worship God, our self-interest becomes stronger. And when we worship God, we become purified.
What does purification mean? The impact of previous actions, upbringing, company, the impact on us is reduced. This is broadly the psychology of action. The way we work is the psychology of action.
Now, we can talk about the children. Every child is a different kind of person from the previous action. We cannot change that.
We can control the upbringing and company as far as possible. When we grow up, we cannot change our upbringing. But when we have small children, we can change their upbringing.
So, in today’s environment, we see different kinds of temptations. Children see so many toys, so many things. They see it on TV, they see it in the mall.
So, when desires come, I have made a rule in Europe that before the age of 3, 4, 5, no advertisement can be made for them. Don’t they have the intelligence to understand it as a science? So, they become more attracted to it. Actually, the adults also have the intelligence that they can talk about it.
When they come to science, we also become attracted to it. But we expect that we have the intelligence that this is science, this is not right. We should investigate it more.
But the ability is less in small children. What do I mean by small children? Children take things at face value. I want to look good.
Whether I look good or not, it is not necessary. They don’t have the intelligence to investigate it. So, what we can understand from Pashupbhumi is that if we make two circles, one is what is good for children and the other is what the children like.
These two are different. What is good and what is not. So, these two are different, but they are not 100% different.
There is overlap in many places. Some things they like, and they are good. Some toys can be educational toys.
They play and learn from it. So, in this circle, whatever is there, we should focus on that. So, if the child says, I want something, he will say, no, he will start crying.
But, when the desire awakens, he wants to get pleasure from it. I want this. But, the children, the desire, the result of the desire is happiness.
That’s what they think. I will get pleasure from this. But, if they get pleasure from something else, which they like, if they give at that time, then, that desire can be reduced.
So, this observation, what comes in between these two circles, that is important to see. What is good for them, and what is good for them. Whatever is there in that circle, we think about it, and keep it with us.
And, if we give such things to the children, then, what they like, but are not good, the desire for such things can be reduced. For example, how do the children have feelings? They have feelings. When they have feelings, they are very intense.
But, when they have feelings, they leave. That’s why, whatever we say, we start crying, so, it is not necessary to do that. But, their feelings, we can’t completely ignore them.
That’s why, if we want to know, what is there in between these two circles, then, what is good for them, and what is good for them, we give that. We give only what is good for them, then, they won’t accept it. But, what is good, and what is good for them, we give that.
Then, they can be at peace with that. Any other question? When our mind and intellect don’t work together, then, how can we make a decision? What to do? Right. What is the question? See, what happens in this? That, our mind and our intellect, which is, the mind, mostly, is based on desires and feelings.
The mind, sees in the short term. Now, I feel good, I have to do it. Like I said, what feels good, and what is good, happening.
So, what is intellect, it is good, it can see. But, the mind, goes according to what feels good. So, now, what happens, like, we say, I have to do this, and the child says, I have to play with a knife.
So, the mother says, no, play with something else, don’t play with this. So, what happens is, our mind is like a child. Bhagavan, in the sixth chapter, in the fourth verse, says, chanchalam hi manah krishna, chanchal means, this is the character of a small child.
So, our mind is like a child. So, now, the intellect, it becomes like a mother or a father. So, our intellect, which is a little fixed, then it can control the mind.
But, like you are saying, sometimes our intellect also goes uncontrollably. So, at that time, it is not like, in our life, the desires of the mind, the feelings of the mind, they always come. The desires, the feelings, they come.
If we see its graph, then, sometimes, it becomes very big. For example, if electricity comes to our house, then, sometimes, the surge of electricity occurs. So, sometimes, it increases.
And, it increases for some time, then, it decreases. Then, maybe, after a few hours, after a few days, it comes back. So, what happens is, our feelings, when they increase a lot, then, maybe, what we don’t want to do, we do it.
But, what do we do after that? What do we do after that? If I do this, then, I will keep doing that. No, I did this, but I shouldn’t have done this. So, now, I will start doing what is right.
So, sometimes, what happens is, if a ship is going in the sea, then, waves come in the sea, that the ship wants to go here, but it goes somewhere else. But, those waves, they don’t stay forever. No matter how big the storm is, the storm doesn’t stay for 24 hours.
So, our consciousness, even in that, waves of feelings and desires start coming. So, the direction we want to go, because of the influence of the waves, sometimes, we can’t go. So, at that time, whatever happened, happened.
We may not be able to control it, but, if that ship starts going here, instead of going there, so, now, that ship, after the storm is over, still, it won’t go in that direction. Immediately, then, it will change direction and start going in the right direction. So, when, such feelings, desires, become very strong, then only, even if we can’t do the right thing, so, it’s not like, because of that, everything, everything is gone from our hands.
So, as soon as our consciousness is awakened again, those desires are reduced a little, then, we are on the right path. So, by doing that, what happens, slowly, slowly, we can become more careful. Means, that, first thing, the first thing is, that, if we go wrong, there is correction.
Just, if it goes wrong, after that, we won’t keep doing it wrong. It went wrong, but, now, I will do it right. But, first is correction.
Then is, anticipation. Anticipation means, we understand from our heart, that, in this situation, such feelings come to me. Suppose, we are driving on the road, and, for the first time, we go on that road, then, we may not know that, there is a speed breaker here, and, we get a shock.
But, the next time we go, then, what do we do? Okay, there is a speed breaker here, go straight. In the same way, we, in our past, in the past, whatever has happened to us, in which situation, how it has happened, if we understand that, if we examine that, if we think about that, then we understand that, okay, in this situation, I will do such a thing. So, it is anticipation.
If in the future, such a situation will come, then, only then, if we expect it, and, prepare for it, then, suppose, in some situations, we get very angry, and, we say something, then, from now on, we understand that, one thing has gone wrong, two things have gone wrong, three things have gone wrong, I can tolerate, four things, five things, but, ten things have gone wrong, there is some problem, then, even if the eleventh thing is small, then, what happens is, out of the eleventh thing, the anger of all ten things comes out. So, if this is happening, then, we understand that, seven, eight, nine things have gone wrong, so, now, if there is any situation, in which, I will get angry, we get to know, then, in that situation, go more carefully, or, at least, for that time, avoid it, later, we will see it, so, it is anticipation, so, from the beginning, we can see, the behaviour of the ghost, and, we can, prepare for it, now, the third is, purification, purification means, purification, when we do bhakti, bhakti, bhavna, when we do bhakti, then, what happens is, the power of our bhavna, that, goes towards god, now, like, some people, sometimes, our bhavna, our, bhavna, takes us towards, wrong deeds, but, when we do bhakti, then, bhakti, that power of bhavna, purifies it, so, what happens with that, when we, we will get angry, but, if we, if we, if we, if we, if we, if we, if we, if we, if we, then what do we do, then we, because, like, we are habitual, habitual of doing bhakti, then immediately, do now, just like, we do bhakti, mind’sidez, then, that bhavna, that power of wish is, lacking, so, this purification, takes time, But when purification happens, the power to misguide the mind is lessened, and the power to guide the intellect becomes more powerful. Any other questions? So, the first point we saw is that intellect is not dependent on how many numbers we get, but it is dependent on how we work.
So, the second point is that we should use our intellect to get rid of our conditioning, to get rid of our old baddha avastha, and not to increase it. There is a saying in Mahabharata, that when Pandavas stay in exile for 12 years, and then how many years do they stay in ignorance? One year. So, after 13 years of exile, when their time is over, then according to their condition, they have to get their kingdom back.
So, what does Dhritarashtra do? Pandavas send a message to Dhritarashtra, who is the king of Drupada. The Brahmin of Drupada comes and says, Pandavas have fulfilled their condition, now you complete it and give them half of your kingdom. So, what does Dhritarashtra do? Dhritarashtra sends Sanjay back.
Dhritarashtra says, listen to me, I will send Sanjay back. He sends Sanjay back, and what does Dhritarashtra say? Dhritarashtra is such a person, in Ramayana, in Mahabharata, if we say that Duryodhana is the active villain, and Dhritarashtra is the passive villain. Duryodhana does all the bad things.
But Dhritarashtra lets bad things happen. He does not stop bad things from happening. Sometimes, he also becomes a partner, but Dhritarashtra is less of a partner, but he does not stop him.
So, even at this time, Dhritarashtra knows that there will be a war if I do not stop him. So, what does he do? He sends a message to Sanjay, and what does Sanjay say to Pandavas? Now, in this world, there is such a way of religion, that a person first becomes a householder, and then later, he becomes a vanaprastha. Then he takes sanyasa.
In vanaprastha, what happens is that, after fulfilling the material responsibilities, a person focusses on spirituality. So, then the husband and wife, they go to the pilgrimage area, they do vows there, they do satsang there, they do bhakti there. So, the next stage of vanaprastha is vanaprastha.
So, Dhritarashtra says, Hey Pandavas, you are already living in the jungle, you are already vanaprastha, why do you want to become a householder? You live in the jungle, live in the jungle, live happily, and my blessings are with you. So, now, what is being said here, that which has been done wrong earlier, now, at the level of intellect, after coming down to the wrong logic, it is being said that, the injustice that has happened, keep that injustice intact. So, Pandavas, then Yudhishthira replies, that in reality, there is a rule of nature, that every ashram has its duties.
So, he says, that now, our ancestors, their duties, their responsibilities, we have to fulfil them. The kingdom that our father gave us, our citizens, we have to take care of them, we have to serve them. So, our duties, we have not yet fulfilled them.
Our desires, we have not yet fulfilled them. And, along with that, establishing Dharma, this is the duty of the Kshatriyas. Pandavas, do not want to fight, just because they have the power over the kingdom.
For the kingdom, they have greed. Pandavas know, that if Duryodhana, if he makes him the king alone, then he can do atrocities on atrocities. Similarly, the criminals, they also have their ranks.
Most people, even if they commit a crime, they do it privately. In such a place, no one will be a witness. So, the crime is one, that you are doing it, but no one knows that you are doing it.
The second is, the criminals, they have become very arrogant, they have become very, they have become very arrogant. They commit crimes openly. If someone commits a crime openly, then it is even worse.
But, worse than this, if a criminal commits a crime, let’s say, he is committing a crime against a woman, so, if he goes to the police station, and commits a crime in front of the police, so, such criminals are very dangerous. So, Duryodhana, when Duryodhana tries to dress up as Draupadi, so, that is a crime of the third level. In the royal assembly, injustice should be responded to, and justice should be done.
But, those who protect religion, when people are present, in front of them, they try to do injustice. So, if such a person gets power over the whole kingdom, when he was ruling Duryodhana for 13 years, he knew that the Pandavas would come later. That is why, he was not committing any atrocities to bring his citizens to his side.
But, if there is no danger of the Pandavas coming, then what happens? Then, he starts doing injustice. It is said that, morality is simply lack of opportunity. Many times, people are unethical, not because they are unethical, but, they don’t get a chance to do something unethical.
If they get a chance, they will do something unethical. Duryodhana, even though he was working properly, still, he was only looking for a chance, when he will be able to do everything according to his will. So, the Pandavas did not want to let such an unethical person become the king.
So, when Sanjay left with the message of the Pandavas, later, Dhritarashtra did not respond. What does this mean? Dhritarashtra was not ready to give him the kingdom. That is why, the war was necessary.
The war was necessary. At that time, Lord Krishna said, I will go myself, in the form of a peace messenger. And in the form of a peace messenger, I will try to explain to the Kauravas.
So, when Krishna went, with great intelligence, he tried to explain to the Kauravas. So, Krishna said a few words, Dhritarashtra said, Yes, Krishna, what you are saying is right. I agree.
But, my son, Dhritarashtra, does not agree. So, you do not need to explain to me, explain to him. So, he is sitting on the throne, but he is saying, I do not have the power.
Many times, there is a leader on the throne, but the power is with someone else. Remote control. This has happened many times in India.
So, Dhritarashtra and Duryodhana had such a conversation. Then, Duryodhana started talking to Krishna. And, normally, if two people have a fight, and they want to resolve it, there are four methods.
Do you know what are the four methods? Sam, Dam, Bhed, and Dand. So, Sam, Dam, Bhed, and Dand. What does this mean? Sam means, Krishna says, Pandavas and Kauravas, they belong to the same clan.
They are all relatives. If all of them live together, then no power in the world will be able to compete with you. You can rule the whole world.
So, by talking like this, he says, Duryodhana, Pandavas are not your enemies. If you don’t become their enemy, they will never harm you. You stay with them.
When Duryodhana doesn’t believe this, Krishna tells him this. Then, he says, Dam. Then, he says, Dam.
If you want power, then, Kauravas and Pandavas are also Kshatriyas. They have to follow Kshatriya Dharma. So, if you want power, give them only five villages.
There are five Pandavas. Give them only five villages. If you want power, let’s talk about Dam.
Then, Duryodhana comes to Dand. He says, Duryodhana, if you don’t believe this, Pandavas will destroy you. You think, you have a huge army.
But, Arjuna is a lonely person. He defeated the army of deities. When all the deities came to attack Khandava, Arjuna alone defeated them.
Not only that, God says, the demons called Nivat Kavash, defeated the deities. And Arjuna went and defeated them. So, you think, you have an army of humans.
But, Arjuna is so powerful, that there are deities greater than humans, and demons greater than humans. Arjuna defeated the army of deities and demons. So, Bheem’s anger has not subsided yet.
Bheem, keeping Dharma in his mind, is controlling his anger. But, that anger has not subsided. If that anger comes to the battlefield, then all of you will be destroyed.
Similarly, Sam, Bhed and Dam, when they tell, Krishna, their speech is so powerful, then, many people get influenced by it. Even, Dushyasan says, if Krishna does not listen to you, then, we will arrest Duryodhana and hand him over to you. You do whatever you want with him, and we will negotiate.
When Duryodhana hears this, he gets very angry. What has happened? Dushyasan is my brother. He always stays with me.
But, Krishna speaks to him in such a way, that, Dushyasan is also evil, but, his intellect awakens a little. Then, Duryodhana leaves. He walks out.
So, when Krishna talks to him, Duryodhana leaves. Then, one by one, they see Kauravas. Dushyasan is here, Duryodhana is there.
What to do? So, Dushyasan and Duryodhana used to stay together. But, there is a difference between the two. Duryodhana is their leader.
So, one by one, all the Kauravas follow Duryodhana. Then, Dushyasan is left alone. Then, Dushyasan thinks, what to do? He is left alone.
He also leaves. Then, in another assembly, Duryodhana sits and talks. Now, Duryodhana is also very intelligent.
He gets very angry, that, Dushyasan spoke against me. But, he also knows, that, Dushyasan is very important for me. So, when Duryodhana starts talking, Dushyasan, Duryodhana sits and talks.
Then, Dushyasan hears the sound of Dushyasan’s footsteps. The sound of his footsteps. And, he immediately says, that, Krishna, Krishna, is very, is very strong.
Krishna is not very strong. He says, when Krishna speaks, he creates such a feeling, that, anyone can be influenced by him. Anyone can be attracted to him.
Then, Dushyasan looks at him. He thinks, Duryodhana, he looks at him, he thinks, that, maybe, Duryodhana will shout at me now. Why did I do this? He looks at him.
Then, he looks at Dushyasan. Dushyasan, look, how clever Krishna is, that, his words have influenced you too. Isn’t it? Yes, Krishna is very clever.
Saying this, Duryodhana, Duryodhana, Dushyasan, What does he say now? He makes a very interesting argument. He says, I am only working according to my nature. And every person’s nature is given by God, by the Creator.
So when I am working according to my nature, then don’t blame me. If you want to blame someone, blame the Creator, who has given me this nature. So now, what is this? God has not given us our nature.
Our nature has come from our past actions. And God has given us our nature, our will. So we have to work according to our will.
We don’t have to work according to our nature. Everyone has a nature here. But if a person says, I get angry, so I will get angry.
But a person always works according to his emotions. A person says, I get angry. But if he gets angry at his family members at home, but if the boss says something bad to him at the office, will he shout at the boss? No, he won’t.
Even if he has an angry nature, still he has self-control. So we all have a nature from our past. But despite our nature, we all have a will.
So when we use our intelligence to justify our conditioning, not rectify our conditioning, then we trap ourselves. When we use our intelligence, to improve our nature, our tendencies, then we can bring good in our life. But when we misuse our intelligence, to improve our bad tendencies, then we can’t make any progress.
Duryodhana had some bad desires, but when he started doing this kind of logic, then he understood that he didn’t want to make any progress. When a person doesn’t want to make any progress, it is impossible to change him. So when we use our intelligence, we have to use our intelligence not only to justify our conditioning, but also to rectify it.
So this is the second point. Intelligence should be used to rectify our conditioning, not justify our conditioning. Does anyone have a question on this? Then I will go to the last point.
I said that first of all, we use our intelligence to see how we work. You have a question? Yeah, okay. Oh, okay.
Thank you. Did you hear me or not? Okay. Thank you.
So, the last point is that if we understand that we have emotions, desires, which can mislead us, and we also understand that we have intelligence, so we have to use our intelligence to go on the right path. But despite this, sometimes what happens is that our desires and emotions force us in one direction. And then it becomes very difficult to stop.
So for this, so for this, if we want to transform ourselves, if we want to make our intelligence strong, then how will that happen? We will see this and end it. So in this, sometimes we say that a person wants to do this, but he is not able to do it. I have decided that I will do this, but this is happening to me.
So we say that this is a person’s willpower. The willpower is less. But this is not just a matter of willpower.
This is a process. This is a process we need. Suppose a person is sick, a person is coughing, and he is coughing again and again, and he says that I don’t want to cough, I want to cure my cough.
I don’t want to cough, I don’t want to cough. But if he says with his willpower, that if I cough, I will not cough, then he will not cough. If he doesn’t want to cough, but he doesn’t have the willpower, then he needs a method.
What is the method? Go to the doctor, take medicine, and use your willpower not to suppress the cough, but to take the medicine. Even if the medicine doesn’t seem good, if the doctor tells you not to take the medicine, then to avoid that, we have to use our willpower. That’s why one is willpower, and the other is method.
If you want to change yourself, then only willpower is not enough. You need a method. To understand this method, I will give an example.
Suppose this is the floor, if it is inclined like this, and here, if there is some expensive electronic item, and we don’t want water to go here, then the electronic item will get damaged. If the water falls here, because the floor is inclined like this, then the water will automatically go this way. We can’t stop it with our willpower.
So if we want the water not to go this way, then what should we do? What? Take a wiper, and put it here. Excellent. Excellent.
That’s the second point. Three points. Very good.
Thank you. If we don’t want the water to go this way, then we have to do three things. One is regulation.
Regulation means, make a small wall here, so that the water doesn’t reach there. Stop it. Stop it.
That’s one. The second is, as you said, redirection. Take a wiper or something, and put the water there.
And the third is, reconstruction. The floor is like this, make it like this. When the floor is like this, then the water will automatically go that way.
So in the same way, when we have some desires, some desires, some feelings, some desires, they open our thoughts in one direction. If we look at the floor of our mind, the floor of our unconscious mind, the floor of our subconscious mind, the floor of our subconscious mind is tilted in one direction. So our thoughts automatically go that way.
If a person is addicted, means he has become a drunkard, then he will say, he is not a little tilted, he is very tilted. So in that way, he goes very fast in that direction. So we can change there, but it is very difficult there.
So when we are attached, it happens like this. First of all, what does restriction mean? It means to reduce the contact with the things that attract us. In English, it is said that out of sight is out of mind.
It is easier to stay away from the things that we cannot see. I had given a class in Silicon Valley in a Google company on mindfulness. There was an experiment in Google.
I will tell you about it. What was it? There are many people who have to sit in one place to do their computer work. Many people become obese.
And because of that, their weight increases a lot, so their health is affected. Then companies have to give health insurance. So that’s why they did an experiment.
They did an experiment in a cafeteria in a Google company. They covered all the boxes and containers with sweets. They didn’t make or take out the sweets.
All the sweets were there. But they couldn’t see anything there. They saw that by doing this, 30% of the consumption of desserts went down.
The things that can affect health, which can increase obesity, reduced. What happened with this? There was a restriction. Even small restrictions are there.
So what happens? If we get our natural activity easily, we do it. If we don’t get it, leave it. So we can bring some restrictions like this.
The second is redirection. Like you said, we have to push the water with a wiper. So now when we have some desire in our mind, some feeling comes, it is very difficult to say no to it.
I will not do this. So yes, we have to say no, but we don’t have to force it. We have to force it to say yes.
Saying yes means, when desires cannot be driven out of the mind, but they can be crowded out of the mind. If we try to get the desire out of our mind, how is it? Like this glass. If this glass is empty, it will not be empty.
What will come in it? Air will come. If we have to get the air out, it is very difficult. I will get it out for some time, but if there is no air in it, then the air will come out.
If I want there to be no air in it, then I have to fill it with water. If it is filled with water, then there will be no air in it. In the same way, even if we have some desire, I will not think about it.
I will not think about it. It is not like that. We have to put something else in our mind.
Like I said earlier, what we like, is what we like. The intersection between the two, we can see in our life, that if there is something that is good, I like it too. If we do that, then we can do it easily.
And through that, we can move forward. So we have to analyse ourselves, what are such things in my life. Especially if there is something in Bhakti, that we like, then it is a good divine music, a divine sound, then when we listen to it, our mind becomes peaceful.
Maybe we like a divine play, then we can see that play in front of us. If we like to see God, then we can keep it there. If we like to listen to a satsang, then we can make an audio recording, a video recording, on our YouTube channel, and keep it as a favourite.
When they listen, when they see, then what happens, our thoughts get a channel to go somewhere else. So when that water is going here, we will give it a chance to go there, then it will go in that direction. And the last one is reconstruction.
What does reconstruction mean? The more we do Bhakti, One is that in Bhakti, we do things sometimes. I was in America, my brother works in America, he had a friend, he came to meet me, he said, I also go to the temple regularly. It is a very good thing.
How regularly do you go? I said, I go to Janmashtami every year. Now it is good, at least once a year. But if we live in a materialistic environment then if we don’t go to the temple for a few hours a day, then there won’t be much effect, much change.
So if we do Bhakti in the form of a Sadhana, Sadhana means chanting something every day, worshipping God every day, doing some Satsang regularly, studying some Shastras, if we do this, what happens with that? The level of our consciousness changes. The more we do Bhakti towards God, Bhakti is not just a ritual, Bhakti is actually a medium of self-change. The more we do Bhakti, the more we become attached to God.
When we become attached to God, then what happens? Consciousness naturally starts moving towards God. And when this happens, then the inner struggle becomes very less. So in that way, we can change our life.
And then, God says, प्रशान्तमनसम् भीयेनम् योगिनम् सुखमुद्धमम् उपईति शान्तरजसम् ब्रह्मभूतमकल्मशम् He says, when we become pure, प्रशान्तमनसम् the mind becomes peaceful. योगिनम् सुखमुद्धमम् When our consciousness naturally moves towards God, then in remembrance of God, in the remembrance of God, there is a divine bliss. उपईति शान्तरजसम् And at that time, there is such peace, which will continue to exist in this materialistic life.
But it will not be affected by it. ब्रह्मभूतमकल्मशम् We will understand ourselves that I am actually Brahma, I am divine, I am Atma. And in that way, in this materialistic world, जो कल्मश आते रहेगे, उसके परे हम जा सकते हैं तो अध्यात्मा हमें ऐसे नहीं कहता है कि हम जब भक्ति करेगे, तो हमारे जीवन में कोई तुफान नहीं आएगा जब साघर में है, तो लहरे आएगी, तुफाने आएगी पर भक्ति हमें बताती है, तो सारांश में, हमें चर्चा के किस तरह से हम हमारे बुद्धी को विकसित कर सकते हैं, तो सबसे पहले थीन पॉंट देखें, पहला पॉंट है, कि बुद्धी ये केवल हमारे अंकों से नहीं दिखे जाती है, वो हमारे कारियों से देखे जाती है, आजकल की शिक्षन पद्धिति हमें अंक कैसे मिलाने बताती है, पर कैसे सही कारे करना ही नहीं बताती है, इसलिए कोई बहुत बड़े विद्धियालोयों में भी विद्धियार्थी बुरी हाथों में फ़स जाते हैं, कभी आत्मःत्या भी कर लेते हैं, कि ये कारे के बद्धियालोयों में जो बद्धियालोयों है, उसका विकास करना है, तो हमें शांस्त्र के ओर अध्यान करना चाहिए, दूसरा पॉंड में हमें देखा किस तरह से, कि हमारी जो भी बद्धियालोयों है, उसका इस्तमाल हमें करना है, हमारी जो परिस्तिति है, मनस्तिति है, उसको सकारात्म से परिवर्तित करने के लिए, उसको जैसी है, उसको वैसे बरकारा रखने के लिए नहीं है, और हमें देखा कि हमारी जो कारे होते हैं, वह पूर्वकर्म, हमारा परवरिष, हमारा संग, हमारी स्वेच्छा है, और भगवान की परुपा, इनसे होता है, तो हमें क्या करना है, कि हमारी स्वेच्छा को और चक्तिशाली बनाना है, और जो पूर्वकर्म या परवरिष से जो नकारात्म कुछ प्रभाव आते हैं, उनको और करना है, और यह अगर करना है, तो यह केवल एक स्वेच्छा की बात नहीं है, इसके लिए एक पद्धति है, और पद्धति, इच्छा शक्ति और पद्धति दोनों साथ मिलाते हैं, इसके लिए हमें देखा कि तीन चीज़े हैं, अगर परश में पानी इधर जा रहा है, तो उसको रोखने के लिए एक है, कि रेगुलेशन, जिस चीज़ों में हम प्रत्तियत होते हैं, उसमें कुछ संयम लाए, उसमें कुछ बाधा लाए, कि हम रोख लाए, जिससे कि उस प्रत्तिया में जाये नहीं, दूसरा है, रीडारेक्शन, जो चीज़े हमें अच्छी लगती है, और जो चीज़े अच्छी है, उन दोनों के समन्मय में, हम ऐसी कुछ चीज़े हमें साथ रखे, जो करने से हम हमारे मन में जब बुरी चीज़े आती हैं, तो उनका परतिकार कर सकते हैं, मन को खाली नहीं कर सकते हैं, पर अगर सकाराख्री चीज़े भर देते हैं, तो फिर वो बुरी चीज़े उसमें नहीं रहती है, और आखरी ही र्वीकंस्ट्रक्शन, कि जब हम मन को भक्ती केवल एक रीती रिवास के रूप में नहीं, भक्ती एक साधना के रूप में करते हैं, नियमित रूप से, तो फिर उससे हमारा मन भगवान के लिए आसप्त हो जाता है, और उससे फिर हमारे जो बुरी इच्छाएं, बुरी वासनाएं, वो सब उनसे शुद्ध होके फिर हम, हमारे जीवन में अगरसर हो सकते हैं, आध्यात्मा से, हमारे जीवन में तुफान चे चलीज़ने जाएगी, पर हमें ऐसी नाम मिल जाएगी, जो हम तुफानों के होते हुए भी हम, बिना डूबे हुए, जो हमारा अन्तगंतव भी है, महाँ तो जा सकते हैं.
बहुत-बहुत धन्यवाई, हरे कृष्णा, हरे कृष्णा. हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, हरे कृष्णा, Enlightenment कार्य और उनके परिणाम अगर हम उनको समझाते हैं तो यह पहली चीज़ है दूसरा है Engagement Engagement मतलब कि हमें, अगर हम चाहते कि वे ऐसा करे या ऐसा मत करे तो फिर जो सही कारे जो हम चाहते हो करे उसके लिए सुविधा प्रदान करे सुविधा मतलब क्या अगर हम चाहते है कि हमारे बच्चे भी सचसंग में आए सचसंग में थोड़ी भक्ती करे तो भक्ती करना अच्छी बात है पर शायद उनको जो बड़ी लोगो के लिए प्रवचन हो रहे उसमें बैटना इतना आसान नहीं है तो फिर उनके लिए कुछ अलग सचसंग कारे करम हो उनके लिए कुछ ड्रामा हो तो जो भी हमें करना है हमारे लिए शायद वो आसान लगता हो पर उनको करने के लिए वो सुविधा देनी चाहिए तो तुम यह से क्यों कर नहीं कर रहे हो पूछने कर रहे हो पे उनको ऐसे सुविधा देगी या कि वो कर सके जैसे मैं बताया कि पिर प्रेशर होता है कि उनको उनके सोशल उनके जो बाकी मित्र होते है उनका प्रभा होता है तुम ऐसे करो ऐसे करो यह करो यह खाओ यह देखो यह करो तो फिर उसके कारण कई बार वो उनको बलाय जो करना चाहे बोले वो नहीं करेंगे तो इसलिए हमें क्या करना है सुविधा प्रदान करना सुविधा बनाने का प्रयास करना चाहिए इससे कि तो सुविधा निर्मान करना बहुत जुर्भी है नहीं तो फिर हम बोले तुम यह करो यह करो यह करो पर उनके लिए उतना आसान नहीं होगा जितना हमें लगता है और तीसरा है encouragement मतलब यह देखो यह इस दिशा में माँ जाओ और यह दिशा में जाने के लिए यह रास्ता है और उसके बाद में वो जो रास्ता है उस पे अगर वो एक दो कदम भी आगे चलते हैं तो उसको एक्रिशिएट करो कही बार क्या होता है कि हम जब देखते है कि वो कुछ हम बोलते है कुछ बोलते है नहीं करते है तो जो नहीं करते है वो उस पे ही हम उनके लिए दाटते हैं उस पे ही हम उस पे जोर देते हैं तो यह क्यों नहीं किया, यह क्यों नहीं किया, यह क्यों नहीं किया तो कैच दें डूइंग राइट नाट डूइंग रौंग वो सही कारे कर रहे हैं तभी उनको प्रतसाहन देना चाहिए उससे फिर क्या लगता है कि उनको लगता है कि मेरे माता पिता सिर्फ मुझे पाबन भी नहीं दे रहे है मुझे से वास्तव में प्रेम करते है वो मेरे वो मेरी भावनां समझते है और फिर वो मेरी सरहना करते है इस तरह से जब हम करते हैं तो धीरे धीरे जो है वो भले ही दशा से जाएगे वो उसमें कुछ गलत कारे हो भी जाएगा कभी कभी हमारी बात सुनेगी नहीं पर वो जो है सम्मन्द बना रहेगा और सम्मन्द जब बना रहेगा तो बाद में इसे परिपक्वता आएगी तो सही मार्फ वापस आजाएगी तो हमें कुछ एंकरेज्में देते हुए पेशंद रखना जाये क्या होता है कि कई बार हम ये भारत भारतियों में काफ़े होता है भारतियों चीनी दोश में माता पिता के अपने बच्चों से बहुत अपिक्षाय होती है आप पढ़ाई अच्छी करो पढ़ाई में अच्छे मार्फ लाओ ये करो वो करो और फिर क्या होता है जब हम भक्ति करते है तो भक्ति कि भी एक और अपिक्षा बन जाती है तो भी ये करो, वो करो, वो करो तो फिर उससे क्या होता है अभी हमारे जीवन में हम देखते है कि हमने अगर भक्ति ली है तो हमने भक्ति चुनी है हमारा हमारे परवाईश है उससे माता पिता ने की पिर हम भक्तों के संग में आये भक्तों के संग में आने के बाद हमने कुछ तत्वग्यान सुना भक्तों का सथसंग देखा और फिर उससे चला ये अच्छा है करना और तभी हमने भक्ति चालू की तो for us our जो भक्ति के नियम वगेरे है वह हमें तत्वग्यान समझा संस्कुति समझी उसके बाद में हमने वह पायवन करना चालू किया पर जो बच्चे होते हैं जो भक्तों के परिवार में जन्द होते हैं उनको वह जो तत्वग्यान है वह पता नहीं होता है पता नहीं होता है, मतलब वह सिखाय नहीं होता है सिस्टेमाटिकली उनकी जो परिवार होता है वह नियमों से परिवार होता है यह करो, यह मत करो मैं कई बार ऐसे भक्तों के बच्चों से बात करता हूँ कई बार ऐसे है एक लड़का था अमेरिका में भगवान है या नहीं, इसका कैसे शाबूत कर सकते है इसका शबूत क्या है तो अभी यह जो एक बेसिक सवाल है इसमें भी उसको शद्धा नहीं थी यह उसके माता-पिता के परवैश के कमी नहीं है पर जब जबती नौजवान हो जाता है तो उसमें विचार आए जाते है, सवाल आए जाते है तो कई बार उनको सिस्ट्रिमाटिक एजुकेशन मिलता ही नहीं है हम जिस तरह से हम तत्वग्यान समझके संस्कृति का फाइदा समझके हमने नियमों का पालंब चालू किया पर उनके लिए क्या है सबसे पहले नियम आए संस्कृति का इतना बड़ी बात क्या है तत्वग्यान क्या है उनको पता भी नहीं होता है तो इसलिए हमको जब वो खास करके यूथ में आने दक्ते है तो एक सिस्ट्रिमाटिक फिलोसाफिकल एजुकेशन भी देना जरूरी है नहीं तो फिर उनको सिर्फ लगता है कि ये रस्ट्रिक्षन है ये मत करो ये मत करो ये मत करो ये मत करो जब हम तत्वग्यान समझाते है संस्कृति का बारे में समझाते है तो फिर उनको वो चुनना है हम उनके लिए वो चुन नहीं सकते हर एक व्यक्ति को भगवान ने स्वेच्छा दी है और हर एक व्यक्ति को वो चुनाव करना है बक्ति का हो सद मार्ख का हो जो भी है तो फिर हम उनको सुविधा दे सकते है हम उनको प्रेरिणा दे सकते है हम उनको घ्यान दे सकते है अगर ये तीन अगर हम कर रहे हैं तो फिर हम हमारा कर्सवय कर रहे हैं और दिरे दिरे भगवान भी उनके रुदाई में है भगवान उनको संग्माल दे देगे तो हमें ज़्यादा इस से बहुत नियंदन करने का प्रयास नहीं करना चाहिए करेंगे तो क्या होता है जब तक हम नियंदन कर सकते करेंगे पर बाद में वो प्रतिकार करेंगे और फिर वह सबके खिलाब भी जा सकते है तो इसलिए हमें उनको तीन चीज़र हम दे रहे हैं तो फिर हमारा कर्सवय कर रहे हैं और भगवान से प्रातना कर सकते है भगवान के रुदे में भी है भगवान को सन्मार्ख पर ले के आ जाएगे Engagement आख्री सवाल ता आप है उसका नहीं है तो तो चले तो धन्यवाद आपको रोगे धन्यवाद आपको रोगे रे गिष्णवाद The question is, what is the way to get duality in the mind? At that time, it is easy for me to hide in wrong and right, that yes, this is right. Sometimes two thoughts come, both seem right.
Yes, yes. So, when two thoughts come in our intellect, that this is right and this is wrong, if both seem right, then what should we do? Yes. Sometimes we take the right decision, sometimes we make the decision right.
There is no guarantee in life that we will always make the right decision. If I make every decision right, then maybe we will never be able to walk. For example, if we are driving a car, and we have two choices, to go here or there, we don’t know where to go, then we can ask someone, and then we can find out.
Similarly, if we have a guide, a senior devotee, a friend, then we can talk to him, we can try to understand. When thoughts come from within us, then it is not easy to check them. But when we tell someone else, when we listen to them, then in expressing our thoughts, there is a little clarity.
Then they also say something in their perspective, so there can be a little more clarity. So that’s why, if we have a friend or a guide, then it is a very good thing. We can also ask them.
For example, if we are driving a car, then we can stop the car and ask. But in life, we cannot stop time. Time keeps moving.
And sometimes, we have to make a decision at the same time. There is no time to take someone’s advice, or to think about it. So at that time, whatever decision we take, we have to take it.
Sometimes we have to take it, we take it. And after that, when we get some time, then we have to think. Then we can think and check.
How does it happen? When there are three qualities of nature, Sattva, Rajas and Tamas. So, the difference between Sattva and Rajas is that in Sattva, we think first, then we work. In Rajas, we work first, then we think.
And in Tamas, whether we work or think, we are only in love. So, when we are working in this world, we are only in love. But in our daily life, we are in Rajas.
Sometimes we are in Tamas, and sometimes we are in Sattva. So, if we have to make a decision in our daily life, then it will be mostly in Rajas. Then we won’t be able to think.
So, if we know that we have to make an important decision, then we have to take out some time for it. We have to take some time to think about it. We have to pray for it.
We have to do some japa. We have to calm our mind. Then, if we think about it, then what will happen? We will be able to make it clearer.
So, that’s why sometimes we make the decisions right, sometimes we make the right decision. So, even if we make a decision in Rajas, then later, when we are in Sattva, we can think about it. Because, I didn’t do it so well.
So, I can change it now. But if I already know that I have to make this decision tomorrow, day after tomorrow, in 8 weeks, in a month, then, before that, we can keep ourselves in Sattva and think about it. And after thinking about it, then we can make a decision.
Do you have time? Okay.