Overcoming self-destructive desires, Bhagavad Gita 3.36-43, Kolkata

Transcript

This is an AI-generated transcript and may contain some errors.
So let’s begin.
In the study of Bhagavad Gita, God is telling us that when we do something, I will write something here and explain it to you. Many times it happens that we want to go in one direction. It is our will that we want to go this way.
But what happens is that many times what we do becomes a U-turn. We do the exact opposite of what we want to do. I don’t want to get angry.
And the more I decide not to get angry, the more I get angry the next time I get a request. So it happens in different ways. It happens in many ways.
Our self-destructive behaviour can happen in many ways. One is that it is wasteful. We waste a lot of time watching TV, chatting, gossiping.
And this wastes our time. What happens after that? After that, it is not only wasteful, but it can also be harmful. It can waste our money.
For example, sports gambling. People waste money in that. It is a different type of gambling.
And it is not only harmful, but it can also be harmful. Sometimes it is a shameful act. It is a shameful act.
People who do shameful acts are sometimes shameless. We will see how it happens. So they do criminal acts.
They do a lot of crimes. It happens in different ways. Let’s say someone has his own money.
And he is a gambler. And he is doing drugs. And then he steals so that he can do drugs.
That is illegal. Money degenerates. Maybe we don’t have a bad habit of doing bad things.
But we all have things that we don’t want to do, but we do. So why do we do it? And what can we do about it? So let’s talk about this in this section. Chapter 3 of Bhagavad Gita has 43 verses.
And the main part of this chapter is Karma Yoga. So how do we do Karma? So that we can do Yoga. Karma means Karma.
But how do we do Karma so that we can do Yoga? So that we can connect with God. So that we can do spiritual development. This is what it says.
But in the last part, 36 to 43, Arjuna asks a question. We can understand that we should do good Karma. That we should do spiritual development.
That we should work with great responsibility. I know this. But many times what happens is the Karma that we do, that Karma does not connect with reality.
It becomes an illness. What does illness mean? We can call it an illness. But we do something that hurts us.
In Hindi, it is called Roga. In English, it is called Roga. What does Roga mean? It means a goon.
So a person becomes like a goon. The actions make us like a rogue person. So why does this happen? The Karma that we want to do, why do we do the opposite of it? Arjuna is asking this question here.
There is a power that I feel is pulling me in the opposite direction. As I was saying here, that we go in one direction and we go in the other direction. But it seems that there is something in the matra that has tied us with a rope.
And the rope is pulling us in the opposite direction. But the rope is pulling us in the opposite direction. But it is telling us that there is something inside us that is pulling us.
So what is this? So the answer to this is given by Bhagwan in 37 to 43. So we will discuss this in the section. And then we will talk about today’s topic.
So what is the problem? Ok. So now in 36, Arjuna asks, this is Arjuna’s question. Cause.
What is this? Why do I feel self-destructive? What is the reason? The answer to this, is given by Bhagwan 30 years ago. Kaam-e-sha-roo-dee-sha. So what Bhagwan is telling here, first of all, he is giving the identity.
What is its identity? Kaam, this happens in everything. Now in a way, this word Kaam, this word has a positive meaning, and a negative meaning. For example, Char Purushartha.
Does anyone know what Char Purushartha is? Sorry? Dharma, Artha, Kaama and Moksha. So what does it mean? If someone lives a life of charity, earns money and wealth, then he fulfils his desires. And gradually, he becomes a follower of desires.
So the word Kaam, has a positive meaning, that it is healthy desire fulfilment. We should fulfil our good desires. Everyone has desires, that I want to eat this way, I want to live in this way, I want to do this.
This is fine, that is not a bad thing. We all have desires. He fulfils Kaam.
How to fulfil? First of all, to do Dharma, means to live a political life, to earn money from it, and then to fulfil Kaam from it. So this is positive. But when it becomes negative, it becomes less.
As you said, the Kaam, comes with anger. What does it mean? Whenever we want to fulfil any desire, there are limits to every desire. I want to eat tasty food.
But we all have some bodily limitations. We cannot eat as much as we want. So, we want to indulge in any form.
So, the Kaam, is that which does not believe in limits. The Kaam, which is angry against the limits. The desire that rages against bondage.
Why did God tell Kaam and Krodh together? Because Kaam is not a bad thing. And Kaam comes with anger. How does it mean? Now, men and women have natural attraction.
It is told in the scriptures. And it has been like this for centuries. that there is a diversity of values and after that, a responsible child is born.
But some people say, why do you have to do this? Do what you want to do. Now, if someone wants something good, he says, earn money and buy it. Why should I earn money? I will buy the shop that is broken.
I will buy it, but why should I sell it? So, what is it? The work, the rules, the limits, the boundaries, the anger towards them. So, the desire that reaches against boundaries. The work, the anger, against what? Against boundaries.
Where do boundaries come from? Where do boundaries come from? From religion. That is why, later on, God says in the 7th chapter, He says, I am that work which is against religion. So, the work is not bad, but the desire for the work, the anger towards the boundaries, the separation of boundaries, that anger, that desire for the work, is very bad.
Now, Ravana’s desire was for Sita. Now, Sita was already married. She was the wife of Ramachandra.
And Ravana did not care about it at all. His work was done. His desire came in his mind.
So, there is no limit. He forcibly tried to follow it. And then he enjoyed it.
This is such a work, which does not care about the boundaries. It makes the boundaries angry. That work is very dangerous.
It destroys that person. Everyone wants some pleasure. Nobody can live without pleasure.
But, suppose, someone wants pleasure, and he drinks alcohol. And he drinks so much, I have a friend in Russia. In Russia, people got addicted to drinking vodka.
They made an advertisement on TV, that there is a family sitting at home, and they are watching TV. And then on TV, the news comes that the price of vodka has increased. So, the child is in a small house.
His father is drinking vodka. So, the child asks him, Papa, will you drink less now? Now, the price has increased. So, the father says, No, you will drink less now.
So, this is such an insolence. The mind and heart of such a person, has become so stone-hearted, that for his pleasure, what will he do? I will make my child eat less. So, this way, it is funny to hear, but the desire, becomes self-destructive.
So, how does this happen? First of all, God tells us about identity. What is it? Identity is Kama with Krodha. Kama, which is like Krodha.
Then, in the next shloka, God tells us, that he does such a thing, that he covers us. Covering means, he covers us. He tells us, He tells us three types of covering.
How much can it be covered? So, sometimes, the covering of work, which is desire in everyone, but some people have desire, which makes them so crazy, they all lose their mind. So, here, different types of covering are given. God, this is our, the way we see the world, the way we do things in the world, we understand, that understanding is covered.
So, covering of what? Covering of knowledge. Knowledge means, here it is written, knowledge acquiring pattern. That, the ability to acquire knowledge in us, he can acquire.
So, let’s say, he is very addicted to alcohol. So, he is working in the office, he is talking to his boss, and the boss is talking to him, in his mind, the body of the boss, can be converted into a bottle of alcohol. So, what is it? This is, the normal perception, it gets distorted.
And then, in the next shloka, God tells us, what happens after that? dhume nabhyate bahane, in the next shloka, he says, avrtam jnanam etena, jnanino nitya vaiteena, tamarupena kaunteya, dushpure anane uchya. Here, God tells us, that not only does he do avrut, but let’s say, we are going on a lonely road, and suddenly, someone comes from behind, and puts some clothes on our face, we are not able to see anything, and then, he steals something from our pocket, and beats us, we are not able to do anything, and till then, he takes out the avrut, and steals all our money. So, he steals only once, and leaves.
Here, God tells us, that this is, an eternal, nitya vaidya. He keeps on attacking us, again and again. It is not that, he will steal from us once, he keeps on attacking us, So, it is not that, someone says, that I will drink alcohol, only once.
Ok, he drinks alcohol, only once, and then, again and again, again and again. Here, God says, that first, a drinker takes a drink, then the drinker takes a drink, and then, the drinker takes the drink. So, first, the drunk person, drinks alcohol, and then, the drunk person, wants to drink more alcohol, and then, the drunk person, that the whole person, gets destroyed.
So, it will, repeatedly, again and again, what will it do? Repeatedly, rob. It will take our intellect, it will take our money, it will take our time, it will destroy us, So, later, now, the verse we are discussing, in this verse, directly, ok, if this is true, if, suppose, we don’t want to go anywhere, then maybe, our house is here, our office is there, and on that road, there is a thief, so, if we have to go from that road, then, how do we escape from those thieves? Where do those thieves come from? If a thief is coming, then how will I understand, that I will be able to talk to him, or I will be able to talk to him, or I will be able to do something. So, where do those thieves come from? Which house do they live in? Which area do they live in? Can you find out? So, in this, we are telling their location.
So, God tells us, where do the thieves live? Indriyani Manohar. They don’t live outside, they live inside. Many times, we say that, the society has become so polluted, people wear ashram clothes, all the ashram pictures come, they can’t see anything in their mobile phones, so, this has polluted the society.
This is true in a way, but, God says, we can’t blame anyone else. The problem is within us. Kama, Indriyani Manohar.
This is in our senses, in our mind, and in our intellect. Senses, intellect, mind, and intelligence. So, we were discussing this shloka, we came back to this shloka.
So, what is the meaning of this? Suppose, this is the soul, now, this is the outer world. So, now, when the soul sees the outer world, then what happens? You can say, this is the soul, and this is the embodied soul. God says, I am the body.
The body means, the soul is the body. So, the soul, how does it see the outer world? In a way, here, there are senses. Senses means, Indriyan.
How many senses do we have? Five. Which are they? Eyes, eyes, mouth, ears, tongue, and lips. Excellent.
Very good. Very nice. Thank you.
So, the senses, from the senses, we get information. When we get knowledge. So, suppose, someone says, I am showing you a picture.
This is my picture. This is a picture of a child. And we close our eyes.
You see. You see. I am seeing.
How are you seeing? When we want to get knowledge, what happens? We get it from our senses. So, that is why, these five are called, Gyan Indriyan. So, from the Gyan Indriyan, we see the outside world.
And, after this, what happens is, inside us, there are two resources. There are two things, from which we, inside, what we have seen, we process it. First is, our mind.
And, after that is, intelligence. So, intelligence. So, whatever we see, about that, first of all, from the mind, we feel the emotion.
Suppose, suppose, suppose, suppose, in which programme is this prasad? Is it prasad? Yes. It is. There is no need to ask.
It is actually prasad. So, suppose, it is prasad. So, first of all, we see, what is here? Here… Oh, someone has brought sweet rasgullas and halwa These are good things So, first of all, what comes from the mind? Emotion Emotions But In Mahatma, what comes from our intellect? Reason Reason means logic Suppose, this person is diabetic So, mind will say, I want to eat this But, intellect will say, no, I don’t want to eat this So, both of these In a way When we see the world Both are important We see from the point of view of emotions We see from the point of view of intellect From the point of view of reasoning So, both of these things Which we see from outside through the senses They reach the soul through our mind and intellect And then, the person decides What should I do? Should I eat this or not? So, what God is telling here That these three things These are our This is the knowledge acquiring apparatus Mind, senses, mind and intellect So, God is saying In all three, in a way There is lust for work Lust for work in senses Lust for work in mind And Lust for work in intellect In all three, this place is like this I mean to say Now, my friend He is in Kashmir And he is there For many years Against terrorism He has come there But many times The terrorist He is not only outside the country He is the enemy of the country He is not only outside the country He is also inside the country So, inside the country We can call him a spy We can call him a traitor But he is inside the country And they are much more dangerous They are very dangerous So, what is inside us The lust for work Because of that What happens Now, we What happens here Through them Our consciousness Now, suppose Now This is my phone And here This is a flashlight So, now The flashlight that is coming here This is the soul And the light coming from it So atma se jo aati hai bahar wo chetna hai, to abhi yeh chetna hai, yeh flashlight hai, abhi main aapke aur kar sakta hu, aapke aur kar sakta hu, yaha pe upar kar sakta hu, to jahaan main dekhna chahata hu, wahaan pe main yeh flashlight dikhaunga, but, shayad agar aise maal ne ki yeh flashlight hai, yeh baar baar aise hi dikha, matlab kya hai shayad kena haath kamzor hai, ya tujh yeh phone aisa hai ki wo aise ho jaata hai, to main alal galal dekhna chahunga, par mujhe kya dikhega sabse pehle, yeh flashlight yahaan pe light jaa raha hai, yeh bhi bhi dikha, to waise hi, jo hamari, jo conditioning hoti hai, yeh jo indriya, mann aur muddhi, inmein, jo kaam, vaasna, battery mein, adishthaan, vishwam mata hai, usse kya hota hai, abhi is duniya mein, bhi shayad yahaan pe koi ek sundar bhagwaan ka chitr, abhi mann ne ki ek kamra hai, yahaan pe koi deities hai, to ham baar ke jagat mein dekhte hai, koi bhagwaan ka sundar chitr hai, phir mann ne ki yahaan pe koi sundar nature mein, koi achhe grukhs hai, koi ham kisi pahad mein gaye hai, niche paas mein koi parvat hai, to natural beauty, phir mann ne ki yahaan pe koi kisi ka palace hai, manch, manch, koi paratla hai kisi, phir yahaan pe koi ashnim chitr hai, to abhi yeh baar ke jagat mein bahut kuch hai dekhne ke liye, par jab hamare mann mein kaam vasna hoti hai, to kya hoti hai, jo chetna aatma se nikalti hai, wo chetna yahaan se nikalti hai, wo yahaan se kahin bhi jaa sakti hai, par jab kaam vasna hoti hai, wo chetna barabar ek dirch ho jahaan se jaata hai, to maan lejiye koi sharabi hai, wo kisi kamra mein aata hai, maan lejiye koi party hai, koi winner hai, koi bada event hai, to wahaan pe shayad unka boss aaya hai, koi bade bade log aaya hua hai, wahaan pe bahut kuch ho raha hai, wahaan pe kuch shayad exhibition hai, kuch seminars hone waale hai, wahaan pe bahut kuch hai, to koi sharabi hoga, koi aayega, sabse pehle wo kamra mein aayega, kaun se sharabi hai, kahaan hi sharabi hai, kab bhi bhi sakti hai, seedha uske rishti hai, uski yo jayega, to jo hai, hum alag pagan gyan prapt kar sakte hai, par jis prakaar se hum dekhte hai, kis kis gyan ke aur hum pravutta hote hai, wahaan, jo humare maan, indriya, maan aur buddhi mein jo impressions hai, jo chhapiya hai, usse wo prabhaav date hai, to abhi kya karte hai, ki kaise hota hai, ki jo humare senses hai, senses hai, indriya, mind aur intentions, abhi senses kya karte hai, perceiving, perceiving jodha kate hai shabda hai, perceiving matlab dekhna aur indriya jo hai dekhti hai, jo mind kya karte hai, wo imagining, kalpana karte hai, to kahi baar hum ek cheez dekh lete hai, agar koi cricket match dekh rahe hain, aur usme koi accha badiya shot maan leta hai, to kya hota hai, kahi baar uska excerpt nikalke usko cricket match ke highlight bol, aur wo ek highlight hoga, to kahi baar usko log replay karte hai, baar baar dekhte karte hai, to waise hi kya hota hai, jo humne indriyon ne ek baar dekha hai, wo maan replay karte hai, to humare indriyon se hum dekhte hai kuch cheez, aur uske baar mein kalpana karte hai, aur to buddhi se kya karte hai, hum scheming karte hai, scheme matlab, nahi aise karunga to ye ho jaye, nahi aise karunga to wo ho jaye, to ab ye teeno jo hai, ye teeno jo saath mein aate hain, to this is a sip of poison, ye isse humko, humne maane ek zeher piye hai, to abhi jab Ravan ke aadu udhraan dekht hain, to sabse pehle kya hua, kya Ravan ne Sita ko dekha tha pehle, Ravan ko Sita ke baarein pata kuch chala hai, abhi pehle jo hai, Ravan ke, kaise hum dekhte hain kaise hota hai, ye teen cheezein, teeno kaise, teeno jab kaam karte hai, matlab, indriyan, maan aur buddhi, jab teeno sahayogi ho jate hai, tabhi vakti ke dwara aatma vigvaatak kaari ho jate hai, to abhi sabse pehle, Ravan ne jo Sita ke baarein suna, wo ha, tab suna usne, wo ha akampan se suna, akampan ek rakshas tha, wo ha khara dhushan ke saath janasthan mein tha, aur jab Roshi Ramchandra ne sabka vat kar diya, to akampan wahan se bachke Ravan ke paas chala hai, uska naam akampan tha, jab Ravan ke paas gaya, wo akampan kar raha tha, wo dar ke maare kaap raha tha, Ravan ko shakti dekha, aur jab usne bataya tha, Ravan eka, main turan jaunga, Ram ka vat kar duga, matla loonga main iske, to usne kabha, ki nahin aise mat karo, Ravan ke shakti bohot jaata hai, aur uske jaisa dal vidya mein praveeda hai, main abhi to kabhi nahin dekhi, to Ravan gusra aavi, usne bataya nahin, par Ravan ko bhi aata, usko bhi pata tha, ki Ravan ko jo var mila tha, usme maanavon se usko, marne ka uska, koi isa protection, sarakshan bhi tha, wo maanavon se bhi maanga sakta tha, to usne bataya nahin, par Ravan ko bhi aata, to Ravan ne fir bhi gusra tha bol, to kya tum chahate ho ki, main mere sena ka vinaas ho jaye, main chhup baitha rahe ho, yeh chhup baitha bhi hi zarur nahin dekhi, to kya tera bole, lagta hai ki Ravan hai, yeh bada aasakta hai, wo jangal mein aaya hai, par wo apne patni ko aapne leke aana hai, to agar uske patni ka tum aap aharan kar loge, to wo usse jo hai, bahut wo aataaj ho jayega, kamzor ho jayega, uske baad main tum usko ahara sakte hai, to abhi yeh thoda vichitra scheme hai, ek tarah se kahenge to, saada hai take business mein log ka rivalry hota hai, to kya hota hai, ke do log ek company mein kaam kar rahe hai, to thoda politicking hota hai, backstabbing hota hai, ki yeh iske baarein aise bolo, uske baarein aise karo, par agar wohi, agar woh kisi ke parivaar ko naal dete hai, matlab iske baarein bura bole jaye, uske beti ke baarein aise bolo, uske patni ke baarein aise bolo, to usse jo hota hai, wo aur gussa ho jayega, aur jo sangharsh hai wo aur badh jayega, par phir to aise kyu bol raha tha wo, uska vichat hai, ki jo Ram hai, wo krodh mein to aa jayega, par kyunki aa sakta hai, isi liye wo bhaavnaon ke mesh mein chala jayega, aur jab bahut zyada bhaaguk ho jayega koi, to kya hota hai, krodh aata hai, par krodh mein se buddhi kabhi chal jaata hai, aur phir tum usko harasa hai, aur yada jab usne bataya, to theen ki ab acchi yojna hai, to abhi iss samay, wo gaya kiske paas, Maharaj ke paas gaya, aur Maharaj se kaha ki tum, hum shadi andar achate hai, isse ki tum Ram ko baju pe kardo, phir main siddha kaam paran kardo, aur Maharaj ne kaha, ki tumhare kis shatru ne tumko bataya, ki tum Ram se shatruta karo, Ram to itne shaktishali hai, ki abhi tat, jaise main Ra ye aksha sunta hoon, to main kaapne lagta hoon, and Ram se bilkul tu shatruta mat karo, tum Ravan nalka mein reh rahe ho, jo reh rahe ache nahi, jo go gaya usko khatam ho raha tha, ki Maharaj se shaktishali rakshas tha, jab istna jor se usne chetavani di, Ravan ko Ram mein theek hai, to iss samay kya hua tha, usko keval ek Sita ko ek political pawn, ek political tool ke riske mein ustamal ka nahi tha, usko Sita ko apaharan karke, kya Ram to pamzor bana tha, to isski baad mein, jab Shurpanakha hai, to Shurpanakha nahi kis, nahi Sita ke baarein bataya, pehle gaya Shurpanakha ne, Ravan ne khrut utpant karne ho prayas ke, dekho tumhare ye kya dasha kar diye usne, to usko jahke, tumhi saza dena jaiye usko, kaise raja ho tu, bhaja kis aksha nahi kya sakte, to yes okay, to Ravan to khrut ho gaya tha, par usko tabhi yaad tha, kis ke vachan, Maharaj ke vachan yaad tha, to usne, tabhi apna apni izzat bachane ke kaha, dekho wo unke ilaake mein reh rahe the, tum apne ilaake mein, tum pehle unke paas ke, tumne ye sab shuru kiya, unhone shuru nahi kiya, tumne shuru kate kya surod the, aise phulke usne wo yudh talne ka prayas ke, tum apne ye sharpad khaane dekha, uski bhi bhoota bhoota ki, usne kaha, kya kaise hota hai ki, kabhi kabhi mein soshte hai, ki kuch ek hai satya, truth, aur doosra hai lies, satya hai, na satya hai, aur ye do alag alag category hai, par kya ye itna simple nahi hai, kahi baar aise hota hai, kuch log, wo, wo, satya se shuru karte hai, phir jhoot me jaate hai, jhoot me jaate hai, baad me satya ke do aate hai, so, aise ye jhoot hai, which start with truth and end with truth, wahaan bahut mushkil hai samajh, toh, toh wo aisa jhoot bolte hai, kehti hai, ki haan, mein wahaan pe gayi thi, toh tumko pata hai mein gayi, kyon gayi thi wahaan pe, mein wahaan pe gayi thi, tumhare liye, jab mein wahaan pe gayi thi, toh, maine dekha, ki Sita kitni sundar hai, aur jaise hi Sita ko dekha maine, maine sochha, ki hi, wahaan tumhari raani bandh ke liye ho, uske yeh saundhariya, tumhare alawa kisi aur vakti ke liye ujjit nahi hai, toh tumhare liye Sita prapt karne ke liye mein gayi thi, mein kya yeh satya tha, raavan ke baare bhi vichar bhi nahi tha uske, usko kyon gayi thi wahaan pe, sabse pehle wahaan pe gayi thi, kya tha, uska jo desire tha, churpan ka desire tha, sabse pehle tha wo carnivorous desire, carnivorous matlab kya, usko maanav ka sugand aa gaya, durgand sugand, jo bhi kehna hai gand, maanav ka gand aa gaya, usko maanav ka kha sakti, toh, tabhi kya ho gaya, uske jab raavan ko dekha, toh kya ho gaya tha, uska jo chohe toh mujhe lunch chahiye, wo lunch became her love interest, toh kya ho gaya, carnivorous desire se uska carnal desire ho gaya, carnal matlab kya, bhog karne ke isch hai, toh, wo jo isch hain ho gayi, uske karna usne Sita pe aakraman bhi kiya tha, aur Sita pe aakraman kiya, tabhi Lakshman ne usko ghaav kar diya, par, abhi isne kya bata hai, beech mein kya hoa, yeh kisi dekha nahi tha, sirf Raam, Lakshman, Sita aur Shri Prakaha ho gaya, Khardushan Neyathampa ne bataya tha ki Shri Prakaha ho pe gayi thi, aur wo ghaayal ho ke aap, bhi kya hoa, Shri Prakaha ne bataya, mai waha pe gayi thi tumhare yeh, aur mai tumhare liye Sita ko laane gayi, aur unhane mujhe meri doodh doosha karte hai, aur phir, waha, Sita ke saundarya ka varanda hai, toh abhi kya hoa, jab sabse pehle, kya hota hai, jab hamari bhi, jo kaam vasana baddi hai, sabse pehle kata, senses se, idriyon se, perceiving, hum dekhte hai, sunte hai, toh jab Ravan ne suna, ki Sita ka saundarya kya hai, jab varan karna lagge, shurpad tha, wo aankhe baddi ho, waha, uska interest baddi hai, aur abhi Sita ko dekh nahi raha tha, par jitna wo bata raha tha, toh usse kya ho gaya, uska jo man hai, wo imagine karna hai, kalpana karna hai, toh, kahi baad jo hota hai, vyakti jab bhok karta hai, kisi mukha ka, toh wo dekhta hai, toh dekhne se zyada, jo man jo kalpana karta hai, usse jo hai, wo isha aur badh jaata hai, abhi, agar koi kalpana nahi karta hai, toh usse isha utki nahi badhta hai, agar koi doctor hai, aur wo, kisi vyakti ko treatment dena, toh tabhi, wo maan liye, koi garbhavati istri hai, wo treatment dena, toh tabhi kya hai, wo clinical duty hai waha, jab wo uss tarse kartave kar rahe hai, aur surgery kar di, toh tabhi, man ka imagination agar nahi hota hai, toh kya hota hai, jo isha hai, wo pranobit nahi hota hai, toh, pehle perceiving toh hua tha, toh usne Ravan ne, tabhi jab, Akampan ne bataya hai, toh seetha ke saundhara ke aapne mujhe bataya nahi, yahaan pe, Shurpanakha ne saundhara ke baar ne bataya, aur phir jo Ravan hai, wo kalpana karne, aur phir kalpana karne ke baad kya hua, uske intelligence se usne kya kiya, scheming karne lagaya, is baad, wo gaya, maharaj ke baad, maharaj se bola, I have not come, main tumhare paas sujao dene ke liye aaya ho, tumhe instruction dene ke jaaya ho, tum yahaan toh meri awaad sunao, yahaan main tumhe maad anuka, tum raja ka aadesh nahi parvi karoge, toh wo muddu ke danda ke paatra ban jaoge, toh usne marriage ko ek tarah se nivash kar ho, aur phir is tarah se kya ho gaya wo, aatma vinaash ke kaad ke path pe chala gaya, akamparan kar liya usne, aur phir baad mein, abhi kahi baad usne chunauti bhi di gayi, chunauti nahi, chetavani di bhi, usko warning diya gaya, toh Vibhishan ne warning diya, Hanuman ne chetavani di, infact aaj, ramayan mein, toh das logon ne, Ravan ko chetavani di, like das sirthe usko, das baar chetavani bhi di usko, usko das sirthe, par ek bhi dimaag nahi tha usko, ten heads, zero brains, kyun ki aapse buddhi ka naash ho gaya, abhi buddhi ka naash ho gaya tha, buddhi abhi thi, abhi jo hai, jo puri yojna banai, shadi antar banai hai, sita ka, aparang karne ke liye, usko buddhi ka toh istamaal tha, marij ko bola hai tum, tum aisa roop lo, jisse bhi sita philogy ho jayegi, toh ram chale jayenge, phir ab kuch yojna ban ke, lakshman ko dele jayenge maa pe, toh abhi jo sita ko aparang karne ke liye, jo karaya tha, wo pura ek shadi antar tha, aur shadi antar banane ke liye, buddhi lagti hai, par jo buddhi ka jo istamaal hai, buddhi ka istamaal, ismi karna chahiye, ki hum jo galat kaare karne ki pravatti hai, usko hum rokh sakhe, par wo galat kaare karne ki pravatti hai, usi ko hum facilitate karte hai, usi ko hum madad karte hai, toh phir wo bahut hi ghatak jayega, toh isliye ye teeno contaminate ho sakte hai, indriya hai, mann hai, buddhi hai, in me se sabse dangerous kis ka hai contamination, buddhi ka, kaise hai ki, haan hum duniya mein ja rahe hain, idhar udhar, haan hum aankhe ban karke toh nahi chal sakte hai, hum kahi ja rahe hain, kuch aakarsek cheez hum dekh lege koi, usko sharaab hi hai, toh sharaab ka dukaan dekh jayega usko, toh wo aankhe hum ban nahi kar sakte hai, aur kuch dekhege usse mann bhi kalpana kar sakte hai, aur hum mann ko kalpana karne ke roopne ka prayaz kar sakte hai, toh uttan aasaan nahi hai usko, par, hum kuch aankhon se dekh sakte hai, mann se kuch kalpana kar sakte hai, par agar buddhi sudrud hai, usse ye nahi karna, toh humaara sarakshan ho sakta hai, par agar buddhi, jo hoti hai, bahut corrupt ho jati hai, toh phir bahut dikha karna hain, ek baad, ek beti tha wo, sharaab, wo ek, uska ek mitar tha, usko baar baar bolata ki, tum sharaab peeta chod ki, toh usne apne mitar ko, usse mitar pe pehle, usne mitar bola ki, arre khal, maine ek article bada, wo, usne bataya tha ki, sharaab peeti ke kitna, kitne saare khatre hai usse, kitne saare harms hai usse, toh itna positive article tha, ki, thurant usne akshan le gaya, bahut acha, kya akshan le gaya, maine article padna bandh karte hai, toh kya ho gaye, agar buddhi brush ho jati hai, toh jo hum karna jahate hai, uske vipreet, agar kuch sunte hai, toh wo sunna hi nahi jate hai, aur jo, hum jahate hai ki, mere jo vichcha hai, wo poorti ho, wohi hum, waisa hi uska interpretation zate hai, aapko chahal pata hoga, ek baar anti-alcohol campaigner tha, wo lecture zate hain aapko, main humko mabhi demonstrate karoona, ki, sharaab kitne kitna nahi hai, thoda paani aap iske bhi nahi hai, toh maan lijiye, yaha pe ye jo glass hai, ye transparent hai, toh isme aap dekh sakte hain, toh usne gaya ki, aisa hi glass tha, usse sharaab tha, aur phir apne apne, pocket se ek, chota sa boxa nikara, aur phir, wo boxe mein, ek kuch kheeda tha, toh boxa ko olta karke, usne sharaab me daal, aur daal diya, toh phir wo kheeda, thoda, thoda, idhar mein moong kar raha tha, thoda sa, struggle kar raha tha, aur turant wo, iske sharaab kar raha tha, aur, uski, uthi ho gaya, aur phir wo, demonstrate karke, sab sharaabi jo the, toh bolata, tum, kya samjhate ho, kya seekhte ho, toh sab abhi, gambeer ho gaye the, sab nishe dekh pehle the, kitki pehte se, toh tabhi, ek bhakti, bada utsahi ho gaye, bada usko, prasanna chehra kar se, tum, kya seekhte ho, isse, mera batana jata ho, kya seekhte ho, main jab sharaab peeunga, toh mere pehte mein, sare jantooye, mar jayega, toh kya hai, jab buddhi, vikrut ho jati hai, toh phir, jo sahi discussion se sarwaad tha, viparitam, shchar, vikti, jo discussion nikalna hai, uska bilkul, ulta discussion nikalta hai, toh, uss samay, vikti ka sanakshan, bada pushkin ho jata hai, toh abhi, yeh samasya, toh iska solution kya hai, yeh aakhari, 10-15 minute mein, yeh charcha karte, toh abhi, hum yeh section dekh rahe hai, 36 to 43, section hai, toh abhi tak, hum 40 tak aaye the, 40 tak, kumar ke bata hai, kaise ki, indriya jo hai, indriya, mann aur buddhi, aise hum, kisi astha pe jaate hain, wahan pe chaur aake, chauri karwaate hain, chauri karse, toh chaur, kaun se, kahan pe rahte hain, aapke, inin gharon mein, dechu, toh phir, iss laka chahoge, toh shahi, dool se jao, aake, akele mat jao, toh aise, jo humare andar, indriya, mann aur buddhi hai, wo kaam karte hain, wahan se, kaam humko, aamara kaam tabaam karte hain, toh, tabhi hume kya karna chahiye, toh abhi, teen shloka mein bataa gaya hain, 41, 41 mein bataa gaya hain, sabse pehle, ki, tasmat, tum indriyanya, aadav, niyamya, mannatal shiva, sabse pehle hote hain, ki, bhagwan, ek tarah se, in, outside in approach, bataa gaya hain, boundaries pehle, outside in matlab kya, ki, sabse pehle, wo, chitra bataa gaya hain, ki, usse ko, hum abhi, vertical karta hain, ye aatma hain, soul, uske baju mein, buddhi hain, intelligence, uske baju mein, kya hain, mann hain, uske neeche kya hain, senses hain, uske neeche, is jagat mein jo hain, wo, sense objects hain, indriya, vishay hain, to abhi, yaha jo hain, yaha, baddhaatma hain, embodied soul, to sabse pehle, bhagwan bata rahe hain, ki, tumhe, indriyon pe, niyantran karna, matlab, kuch, boundaries rakhon, kuch, seemaaye rakhon, jo, indriyan ke jo, vishay hain, jo, humare, hume bahar, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, abhi, Every person should have some limits Because when a person lives with limits, then this is not the final solution But this is a necessary first step This is the first step If we don’t have limits, then what will happen? We will get trapped again and again Any kind of behaviour, let’s say sports gambling I was talking to a student He was a student, what do you do? I said, I am a sports statistician He said, sports statistician? I asked him, what is your job? He said, in cricket, there are many statistics He said, I am a self-employed He said, sports statistician is just a polite way of saying a sports gambler He uses statistics to say which team will win He basically does betting If a person is earning a lot of money Then first of all, you delete it from your phone You can’t even instal it You are blocking the system Because every person should have some limits Limits come in two ways One is from an individual point of view And the other is from a social point of view Society has rules and culture According to that, there are some limits So, today’s society has reduced the social boundaries For example, if you want to gamble You have to go to casino or gambling den But now, everything is in your phone So, the social boundaries have reduced Because of that, the individual responsibility increases The responsibility of a person increases But still, it is difficult for a person to do it alone That’s why, association is very important If we come in satsang, it doesn’t mean that we come and do kirtan It is good But if we want to get rid of some habit Then we need to find a friend We call it accountability partner If I have decided that I am not going to do this Then I meet that person once a week and tell him I had planned this but it didn’t happen Then we discuss why it happened And what can we do to avoid it It is a little embarrassing for us Because we want to hide our mistakes And if we find a trustworthy person Who we can tell Then we get a natural limitation That I don’t want to tell him, I don’t want to do it Because I don’t want to tell him So basically, we have to take the responsibility of boundaries If there are no boundaries Then what will happen If the Indian government doesn’t protect the boundaries They will kill one terrorist and another terrorist And then more terrorists will come and they will bring big guns Then it is very difficult to seal the boundaries So according to our situation We all have boundaries So when we do bhakti The four rules are boundaries We will not eat meat, we will not drink alcohol We will not have sex These are the boundaries With which we can get rid of the terrorist And then in 42 In regulation, God tells The inner hierarchy Like The picture I have shown you It is shown in 342 God tells that If you don’t do this, don’t do that Then what is it called Regulation Regulation can go in negative or positive direction If regulation goes in negative direction It is called repression So repression means I don’t want to do it, I won’t do it, I won’t do it Till when will I say I won’t do it Till when will I keep saying no So what happens The desire is suppressed And then it gets suppressed So God is telling that We don’t have to say no We have to create boundaries But boundaries are not sufficient That is the first step What to do with the second step Redirection Redirection means Our consciousness has to go somewhere else And that is That is what God calls the last step So what is here Above all this is God Lord Krishna So now God tells That we will be pulled down to the door of the senses To the door of the senses But what we have to do We have to lift God up Through our intellect Through the intellect we have to connect with God Evam Buddhe Parambuddha We have to understand from the intellect That I am not the body I am not the senses, I am not the mind, I am not the intellect I am the soul And the soul is a part of God So Evam Buddhe Parambuddha Samskabhya Atmanavaduna So what can we do through this Our consciousness We connect with God First of all we understand We understand And what do we do after understanding We connect with God When we connect with God What will happen Yahi Shatru Mahabahu Yahi Shatru Mahabahu Kaam Roopam Durasatam Durasatam Which is our Which is our So how does this happen through bhakti We will tell this and end Here bhakti First of all we have to understand from the intellect What is this? Gyan Prapt Karna What does Kaam Vasana do? It makes Gyan Udhvast What I think will give me happiness Is actually going to give me pain But I have made my intellect Udhvast So we have to do the opposite First of all we have to understand from the intellect That I am a part of God After that what is there Our So what do we do with our intellect Swadhyaya By studying the shastras We understand That who am I How will I get real happiness in life How to live a meaningful life That when we When we fall prey to our desires How dangerous can it be All this We understand from the shastras Swadhyaya Then what do we do with our senses With our senses we connect to God We serve We serve God When we have our senses We cannot keep them closed So when we come to the temple We see the beautiful planets of God With our hands and feet What do we do We clean the temple We clean the temple We go to see God So all the senses We have to keep them connected When the senses want to see something beautiful Then they see the beauty of God In nature If you go to Vrindavan Or Kusum Sarovar Or Mayapur Or Rajapur Jagannath Mandir There is nothing beautiful It is a beautiful place It is a beautiful place If our eyes want to see beauty Then they see beauty So the senses They have to get connected to God So we don’t have to keep the senses We have to regulate Regulation means We don’t have to say no all the time It gives a redirection And the mind What do we do with the mind We remember So what is the meaning of remembering That When we see the mind It imagines So we get disturbed by imagination We see one thing If I get this It will be so good I will eat this I will do this I will do that So the mind is always going to do things So if the mind Doesn’t want to go to the wrong imagination So what does the mind have to do We have to remember So now When we put ourselves On a spiritual level So when we do this We put the senses in service Now these three things Become easy When we are in satsang In satsang it is very easy If you tell yourself to read the scriptures It becomes difficult You can do it or you can’t If you tell yourself to chant You can do it Maybe we will go to sleep But if we are doing it in satsang So what happens It becomes easier We have to serve So we can do it together I was watching a cartoon Multitasking in Bhakti So a person was worshipping God And on the side He was watching a movie on his phone Multitasking is useless So if you are worshipping God You have to put your heart and soul So when we get distracted In satsang We don’t get distracted And in the end When we do this In a way we are trying We are coming together We are serving But ultimately The soul Has a natural connection And this connection Is love Bhakti is a practise But bhakti is also an emotion What does it mean Some people say Bhakti is love When we come to a temple We feel an emotion Why do we have to do this and that What is the need So chant with an emotion That is right But the problem is Emotions are often lost So that emotion comes But that emotion Never gives us an emotion So So If we are dependent on the emotion Then that emotion Will come So that is why Bhakti In bhakti The emotion Is important But In bhakti The practise Is more important Because the emotion Is beyond our control We don’t know when the emotion will come We don’t know when it will come But the practise Is in our control So when we practise Gradually Even if I don’t feel like doing it I will do it I have read some shastras So what will happen With the practise The emotion Will become more steady It will become more strong It will become more sweet It will become more sweet So that emotion Will come When that steady strong sweet emotion Will come Steady means strong And very sweet When that emotion will come Then we will be able to move Towards Maya We will be able to move Towards Atma Vidha But it takes time So until that emotion Doesn’t stay with us We have to practise And how do we feel When we practise When we are actually A part of God But we have forgotten God You must have seen a movie In which the head gets hurt And when he comes to his senses What is your name My name I don’t remember my name So he forgets his name So when he forgets What does he do To remind him Look This is your watch This is your pen This is your favourite shirt He shows him All the things Of his past life And what happens Gradually he forgets So what is it We all When we forget We call it amnesia Forgetting So we all have Spiritual amnesia So what is bhakti What is bhakti sadhana It is a treatment for amnesia So now How much that person Will go to his past Will see his past So what happens Gradually his memory Becomes awake And one day He remembers everything So what is it As much as we give ourselves God related Stimulus We serve We do kirtan We remember God We do self study As much as we remember God Our memory becomes awake And then eventually This upward pull Pull towards God Becomes strong And this pull towards The senses Becomes weak Now what is it We are attracted to God Krishna is nice But Maya is also not that Bhakti is good But Maya is bad So it is like this When we become purer Then this Krishna attraction Omle bhakti Pareshan bhava Hirate nanditraja Then the pull of Maya Becomes free And then in bhakti Sadaiva ananda Anandam bhi Vartanam Pratipadam Purnam Vrataswadanam Every moment of bliss And the ocean of bliss Can be experienced So in conclusion I would like to summarise Mainly We were basically looking How today How Our behaviour Our behaviour Our topic was How our behaviour To self realisation How to do such things So that we Who we really are What is the real bliss of our life First we saw In shloka 36 That we all have Something That takes us Against our will In a wrong direction So this Inner enemy There is an enemy within us And this is a very dangerous enemy So first of all What is this enemy What is the cause Arjun asked the question So then In shloka 37 This is kama With Brother Meaning such a desire That reaches Against Boundaries Any desire If it goes beyond the limits Then it becomes destructive Eating This is not a bad thing Some Some people buy new things But Some people buy so many new things That they don’t have money to eat They are shopaholics They are alcoholics So any desire That doesn’t have boundaries Can become very dangerous Then in shloka 38 How is it It covers Covering of Our knowledge The knowledge we want to acquire Knowledge acquiring system We cover that And how does it cover In shloka 39 It is an eternal enemy It is not like Once you fall in love It will go away It will happen again and again And then Our main class This is the last Shloka 40 Shloka 40 Where is it It is in three things Senses Mind And Intelligence Meaning it is inside And misleads us from inside So what do we do with senses Perceiving We see What do we do with mind Imagining We imagine And what do we do with intelligence Scheming So when all three come together So it becomes a Sip of Poison So in this What is the most dangerous Everything is dangerous But when These Senses Imagining Poison So from these senses Intelligence And mind Will come So it becomes the most dangerous Perceiving Imagining Sorry So how does it become more dangerous First of all From perceiving Imagining And intelligence Scheming So senses Mind Intelligence So it becomes the most dangerous So intellect So we have to protect our intellect So how do we protect our intellect So intellect We have to protect our intellect So what do we have to do first of all God tells us That In the 41st Shloka That first of all Keep boundaries As much as we can understand with intelligence With intelligence We keep boundaries What will happen with boundaries It is a first step If someone is a drunkard So first of all What is it Keep it next to the liquor shop So this If this is a social boundary Then it is a good thing Otherwise we have to keep individual boundaries And by keeping individual boundaries Social boundaries We are creating Means if someone comes in a satsang If there is an accountability department Then it will be beneficial And then In the 42nd Shloka We have seen a hierarchy How is it That There are senses below There are sense objects What is above that There are senses Above that There is mind Above that There is intelligence Above that There is soul So now This is the hierarchy Means in one way God is telling From below From inside And from outside In both ways What is from outside Create some boundaries But From inside And intelligence Supreme intelligence What is here God The last shloka What is told in the 43rd shloka With intelligence Understand that I am God This knowledge We have to understand with intelligence And after that This is not only at the intellectual level At the level of bhakti With everything We connect With the senses With the senses We do service With the mind We do remembrance With the intelligence We do self care And in the end At the level of our soul Our love Will be awakened And from that Every person In any situation In any kind of Desire In any kind of Desire With everything By the grace of God Through bhakti Thank you very much Hare Krishna Is there any question? If the mind imagines Then we can stop it From remembering What does it mean? That The remembrance Remembrance Can be of different kinds One is Factual remembrance Factual means If someone asks What is Paris or capital? Paris is capital Paris is capital France is capital Ok Then he will remember That France is capital Paris is capital This is fact God will not talk about Factual remembrance The remembrance Personal remembrance Personal means Suppose You meet a person And you meet him You had a good conversation And you hear his name So what happens As soon as you hear his name Oh! His memory is awakened I said this He said that So In the same way Remembrance means We have to remember In such a way That Our imagination Should be stimulated Our imagination Should be stimulated This is personal remembrance With this Imagination is awakened Imagination Is stimulated So everyone Has to see That I do Japa That is my spiritual practise But if there is a Darshan of God I like that very much So keep that photo In your phone If there is a Leela I like that very much Read more about that Leela See its title Maybe about that Some shlok Or remember some song And then In that Our mind Is awakened So Remembrance is A general principle But The remembrance That stimulates Our imagination We should Do more Of that So Some people Like one Bhajan Or Some people Like this Kirtan I like that very much They give Lecture Classes So The points I hear I understand But I remember And that is Miracle Means Basically Our mind Is engaged Not for that time But for that time And even after that So Remembrance As much as possible Our Remembrance Is like Imagination Which is A Positive Awakening Then Imagining Is a Power of Mind And This is Not a bad thing Suppose An artist Has good Imagination So He can do Painting Or Decorate DTX Then He has Imagination Like We can Put a Turban Or Flower So When we Manas Pooja We are Imagination Like I can’t Come to I don’t have Money So I have Imagination Like I will Make God Wear Jewellery So We Use Our Imagination In God Service Ropaji Says Imagine In your Heart There is A throne A throne And On it There is Radha Krishna Sitting Ropaji Says This is Not imagination This is Truth So It is Imagination That is Linking Us With Reality So Your Questions Any Comments So Thank You Thank You Thank Thank You Thank You Thank You Thank Thank Thank