Parikshit M – Dharma discussion – Don’t blame 1 – See beyond the immediate cause – Hindi

[Class at ISKCON, Belgaum, India]

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Transcript

This is an AI-generated transcript and may contain some errors.
On Aadhaar, we will discuss how we can stop blaming others. How to end the blame game. So, we all face problems in life.
And whenever we face problems, we try to find the reason for it. And many times, we feel, this person did this, that is why this problem arose. And I have so many problems.
So, we blame others. Sometimes, it is possible to blame others. But how can we analyse it? So that we can be aggressive in the spiritual path.
And we don’t lose the balance of our mind. We will discuss that. I will discuss that in the first part of Bhagavatam, on the basis of 16th, 17th and 18th Aadhaar.
In that, there is a description. What is happening in the 16th Aadhaar? First, how did Parikshit Maharaj punish Kalli and wake her up? And later, how did Parikshit Maharaj curse himself? And how did he plan to take refuge in Bhagavatam? These are the last four Aadhaars. So, in the beginning of these Aadhaars, there is a description in which Parikshit Maharaj gets the news that Kalli has spread her influence.
She has started spreading it. So, as soon as he hears this, he takes his bow and arrow, his weapon, sits on his chariot and starts exploring the entire kingdom. To find out where and how Kalli has spread her influence and how he can retaliate.
In this way, when he is going, he sees both things. At some places, he sees people fighting, lying. And at other places, he sees that many people are working according to Dharma.
And wherever he goes, wherever there are non-religious people, he destroys them. And he retaliates against Kalli by spreading Dharma. And wherever there are non-religious people, he hears how Parikshit Maharaj is praising him.
But Parikshit Maharaj is not praising him that you are such a great king. Parikshit Maharaj is praising him that you are so great that you are the grandson of those Pandavas to whom Bhagwan himself came. Bhagwan became their friend from different places, became their messenger, became their friend, became their charioteer.
In this way, you are the grandson of Bhagwan’s great friend, Arjun. You are so fortunate. And we are so fortunate that we have a king like you, who is a great devotee.
Mahatamaikantikantam, Mahatamaikantikantam Among great people, you are the best. And we are so fortunate. So, when Parikshit Maharaj hears like this, he is very happy.
He is not so happy that I have won all the directions. He is happy to see how people are praising Bhagwan and Bhagwan’s devotees. And when they are doing this, then one by one, they reach a place and there they see that there is a cow, there is a bull, and there is a person who is wearing clothes like a king, but along with that clothes, he is a Kshatriya.
He is a Kshatriya who tolerates the pain and sorrow of others. But this person is wearing the clothes of a Kshatriya, the clothes of a king, but he is not tolerating the Kshatriya. He is praising the Kshatriya.
He is causing pain to others. So, seeing this, Parikshit Maharaj gets very angry. So, when he is doing some work like this, then Bhagavatam describes what conversation is going on between the cow and the bull.
In a way, it is being told as the fifth part of the incident. So, now, from their conversation, Parikshit Maharaj understands that who is the cow in reality? It is Bhoomi Devi. And who is the bull? It is Dharma.
So, what is it that we scientists see, then yes, we see nature only as a big thing. The earth is one of the stars, planets in the universe. But this is an incomplete vision.
Beyond this, there is another vision that all these things in the universe, they have a leader, their leader, their leader, their leader is God, or Devi. If you go to a big office, or go to a big hotel, then many times everything is automated there. If you go near the door, the door opens.
If you go near your car, the car’s garage door opens. Everything is automated somewhere. Someone can draw two conclusions from that.
One is that there is no control here. Or the other is that this is a very professional machine. When everything is running on its own, no one’s hand is visible, then one conclusion can be that there is no one here, everything is running on its own.
But those who do management, they know that nothing runs on its own. If it runs on its own, then everything is ruined. There is a law of entropy in science.
If you keep entropy as it is, then it will decrease. The excellent management is where everything is managed and no manager is seen. The best management is that everything is going on well and no manager is seen.
There is no need to make the manager invisible. This is the management of entropy. Om Poornamadah Poornamidam God has created the universe that whatever is necessary for the earth, the universe and the earth, whatever is necessary, we feel that it is complete here.
We depend on God, we depend on God’s agents, we feel that this is not enough. So, this earth, there is a goddess of the earth, called Bhoomi Devi. And the creator of Dharma is God.
So, these two are having a conversation. And those two, the deities, the divine beings, they have the power to take different forms. So, they have taken this form and they are talking.
So, there is an argument that Bhoomi asks Dharma, Dharma asks Bhoomi, Dharma asks Bhoomi, why are you so sad? Then Bhoomi says, I am not sad, you are also sad. We are both sad because we have left God. We have left God.
And then, that bud, starts attacking it. So, the three legs of the bull have already broken and it is attacking the fourth leg. And then, it is attacking the cow also.
It is hitting the bull with its tail like a donkey and it is hitting the cow with its legs. And looking at this, Parikrit Maharaj gets very angry. So, he says, the sin you have committed, do you think that all these people are orphans? Here, the kingdom of Krishna’s devotees, the kingdom of the great Kauravendra Arjun, the kingdom of Pandavas, the kingdom of their lineage, there, such unrighteousness will never be tolerated.
And, I will punish you. I will punish you with death. Now, he says this, but Parikrit Maharaj is also a righteous king.
That is why, he does not do any work without listening to everyone. Sometimes, there are some managers, they get a complaint, they listen to one side and immediately give their opinion. But, the other side, their stories are completely opposite.
Many times, every person, whatever the situation is, no one can report The situation, we tell the situation according to our state of mind. We don’t see things as they are. We see things as we are.
We don’t see things as they are. We all have our own perspective. And, when we see things the same thing becomes completely different.
Two people tell the same thing and the other person tells the opposite. And, the other person tells the opposite. That is why, we should listen to everyone.
So, here, Parikrit Maharaj himself has seen that the person who is working like a king, he has attacked. So, despite seeing this, he does not do any work immediately. He calms the cow and the bull.
That, the atrocity you have done, it is very bad. And then, he asks a question. He asks a question.
Can you tell that what is the reason for your sorrow? So, this whole series of questions and answers may seem very strange. Now, a person is beating another person and he is injured because of that beating. And, he asks that person what is the reason for your sorrow? Can’t you see that? He is beating me.
That is why I am sad. It is so simple. So, he asks what is the reason for your sorrow? This question seems very strange.
It seems insensitive. What is this question? But, the answer given by the bull is even stranger than that. He says in reality, it is very difficult to know Many thinkers think that some people say that it is very painful.
Some people say that it is painful when Saturn and Mars meet. Some people say that it is painful because of our past karma. Some people say that it is impossible to know the reason for our sorrow.
So, different thinkers have told about the reason for our sorrow. And, I can’t tell the reason for sorrow And, after this, Parikshit Maharaj says, Well done! I can understand from your answer that you are very religious. You are religious.
Who are you? You are religious. And, he says, you are religious, so you know that the person who commits a sin, the punishment he gets, the other person who points the finger at him, he also commits the same mistake. The one who commits a sin, and the one who points the finger at him, they both commit the same mistake.
This is not justice. One person beats the other person. The other person says, I beat you.
So, if the person complains to the police, the police put both of them in jail. If they beat me, they put me also in jail. This is not justice.
They both get the same mistake. So, in reality, we see that whatever is the scripture, we have to see the context. Only by seeing the context, we can understand the meaning.
If we don’t see the context, then we won’t be able to understand the meaning. So, now we see that if the person who commits a sin, the one who points the finger at him, they both commit the same mistake. So, after this, does the tested king treat the bull and the donkey equally? Do they both get the same mistake? No.
You can say that religion didn’t point the finger at them. But, we don’t see in Bhagwatam that if someone complains, they both get the same mistake. So, what is the meaning of saying here? The meaning of saying is that in reality, in Bhagwatam, the events that are happening, they have different levels of causes.
There is an immediate cause. What is immediate? Nearby. The first visible cause.
After that, there is a remote cause. And, there is an ultimate cause. An ultimate cause.
So, in Bhagwatam, the immediate cause is not seen in Bhagwatam. We see that even the tested king, when he gets a curse, he doesn’t try to get rid of it. He doesn’t even try to blame the one who cursed him.
What does he do? He says that maybe this is God’s plan and he takes God’s blessings. So, now, here, when does he accept it? He sees that this is God’s plan. He takes God’s blessings.
There is not the same feeling everywhere. So, when Kauravas do a lot of atrocities with Pandavas, then Pandavas don’t do such things. They tolerate it to a limit.
But, they don’t object to it. So, whatever problems come in our life, there are different causes at different levels. One is a near cause, a little far cause, and a final cause.
Now, what does it mean? Sometimes, we make a small mistake and it leads to a lot of problems. And sometimes, we make a very big mistake and it leads to a lot of consequences. Now, how many of you have experienced a lot of consequences of a small mistake? A lot of problems came.
Have you experienced it? A small mistake leads to a lot of consequences. Sometimes, we are a little late and the train gets late. Sometimes, we are very late and the train also gets late.
So, we don’t understand anything. So, what happens? In reality, in reality, why is it that a small or a big mistake leads to a lot of consequences? When we work, the consequences of our work are not due to a single reason. The mistake we made in the past is due to a single reason.
For example, three people are walking on the road and it is raining. It is a rainy season. Due to the rain, the road is muddy and the ground is slippery.
Now, all three people are talking about the rain and all three slip. One person slips and he is next to the pole. He holds the pole and endures it.
The second person slips and falls into the water. All his clothes get dirty. The third person slips and falls into the water.
There is a big stone at the bottom. It hits his head and he falls unconscious. He is in the hospital for many days.
Now, all three people made a mistake. All three didn’t see the water. But, all three people have different consequences.
Why? All three people made a mistake. None of them saw the water. So, the immediate cause is not the complete cause.
The immediate cause is not the complete cause. In a family, there are 4-5 members and one of them gets malaria. One of them Now, mosquitoes don’t bite only one person.
Mosquitoes bite everyone but only one person gets malaria. Some people have low immunity and their health is not good. But, everyone is eating the same food and living in the same house.
But, one person gets malaria. So, when there is a problem in our life, there are many causes. There is one cause which is the immediate cause.
For example, we see that someone is walking and slips. There is another cause which is far away. And, the immediate cause is our past karma.
So, if someone’s past karma is good, he slips and catches something. If someone’s karma is bad, he slips and gets hurt badly. I was in America and there was a devotee who is a traffic controller.
He is a cop. In America, a policeman is called a cop. So, he was telling that there was a young man who was crazy about cricket and was crazy about baseball.
Baseball, soccer, basketball. So, there was a young man who used to drive a car and used to watch TV while driving a car. Nowadays, there are mobile phones and TV.
Some people used to watch TV So, he was watching a baseball match and suddenly, a player got out and started watching and he got hurt badly. He was so desperate that he lost his consciousness. He couldn’t concentrate.
At that time, it was a school area and a boy suddenly crossed the road and he got badly injured. So, the rules of driving are very strict in America. If someone gets hurt while driving, especially children, then he will be fined so much that after 10 years of working, he will be fined.
Because his life will be in danger. So, the system is such that the major portion will go directly to the government. He won’t be able to save himself.
So, he lost his consciousness for 30 seconds and got into such a big problem. And then, he was telling that he was comparing America and India. He said that in America, no one honks.
Honking means it is like insulting each other. You don’t understand. You think that you don’t know how to drive.
How can you honk? Honking means you are making a big mistake. So, in India, honk please. You honk.
Don’t fight with me. Honk first. So, the roads there are very smooth.
So, there is a problem. The roads are so smooth that people fall asleep while driving. They fall asleep while driving.
Because nothing is happening on the road. It is going straight. So, a devotee told me that he was going to the temple for service.
And he had to open the darshan before the auspicious time. So, he had a programme at night. He slept late.
The next day, he woke up and left early. He left and he was so tired that he fell asleep. And then, the road was smooth.
Later, he woke up and reached the temple. He slept for 15 minutes. And the car kept moving.
The road was smooth. There was no one on the road. In America, everyone drives at a standard speed.
No one was overtaking. He was driving at his own speed. There was no signal.
He went straight. If someone sleeps for 10-15 seconds, there is a problem. He slept for 15 minutes.
It was God’s grace. I told him, don’t ask for such grace. Sometimes, there can be a big mistake but there is no problem.
It can happen. That’s why if someone says, I did this much but there is no problem. I will do this in future also.
There is no such thing. We have to do the right thing. When we do the right thing, sometimes, there can be a small mistake due to previous birth.
There can be a lot of problems. There can be a big mistake due to previous birth. There can be a lot of problems.
There can be a lot of problems. We have to do the right thing. We have to do the right thing.
I told you such an incident where no other person is directly involved. No other person is involved. We are doing a mistake.
In this situation, if another person is troubling us a lot. We are paying him a lot of respect. But still, he is troubling us a lot.
And if we make a small mistake, then some people forgive us even if we make a big mistake. Some people make a small mistake and we start We make a big issue out of it. We say, Why are you doing this much? Leave him.
But they are not ready to leave him. When this happens, we have to see that there is a reason for everything which is close and which is far. What is the reason for being close? This person is troubling us a lot.
That is the reason for the problem. But there is a reason for being far. And what is the reason for being far? That reason is my past karma is coming.
If my past karma is coming, it does not mean that I don’t want to do anything. We have to see that in this situation, how can I move forward? In this situation, how can I work well? Sometimes, a person is troubling us that bear it and move ahead. Sometimes, a person is troubling us so much that I am not able to do anything.
I am so troubled that I don’t know what to do. Sometimes, a person has to bear Sometimes, a person has to move ahead. If we see only the reason for the past, why should we bear it? If we see only the reason for being far, the reason for the whole life, we will not do anything now.
Both are not right. It is not right to see only the reason for the past and hate others. It is not right.
And seeing only the reason for being far and not doing anything in the past is also not right. Why is it not right? Because sometimes, some problems are such that if we do some things on a practical level, then problems can be solved to a great extent. For example, suppose a person is sick.
Now, he has diabetes. Now, he has diabetes and he doesn’t pay attention to what he is eating. He eats something sweet, sugar, etc.
And then, he faces many problems. Why did he face this problem? Because of his past karma. If you pay attention now, then what will happen? You will not face any problem of diabetes.
So, we should not leave everything on the past karma and should not hold on to the present karma. We should see what is right in which situation. In which situation can I move forward? It is important to see this.
So, I will discuss the extremes of both. One is if someone says that the present karma is due to his past karma. This person did this to me.
Because of that, my life is ruined. He defamed me. He cheated me.
This happened. What can I do? Whatever that person has done, that has happened. Now, when we what that person has done, then what happens? We are controlling that person.
We are controlling that person a lot. For example, I was telling you that there is a devotee from Suicide International. He is a counsellor.
Someone is committing suicide. I was telling you that a girl called him after committing suicide. The ghost didn’t call him.
He committed suicide. He took his pills and then called him. What happens? Many times, people take pills and then commit suicide.
The ambulance was nearby. I saved him. Later, I found out why he committed suicide.
What happened? He was in a relationship with a boy. He called that boy. The boy didn’t answer his phone.
Because of that, he committed suicide. Many times, we don’t answer anyone’s phone. What happens is no one knows everyone’s mind is different.
I am going to talk about Bhagavatam from tomorrow. I will tell you about it later. Everyone’s mind tells different stories.
What happens to his mind? He doesn’t answer his phone. He doesn’t care about you. Maybe he left you.
Maybe he left you. Maybe he is with someone else. I will be alone.
I will be alone. Maybe someone else will come. He will leave me alone.
I will be alone. Everyone will be kind to me. What is the use of such kind of life? Life is useless.
If we see from a distance, it looks like madness. But the person who is going through that situation doesn’t think it is madness. What happens is a small boy who doesn’t answer his phone will feel lonely.
Why did you do this? But what he did is he gave importance to and left his intelligence and ability to think well. It is wrong to give importance to the work of the person who is in pain. Some people do such things which can be a problem for us.
But we should not give so much importance to a person that we get from his work. Yes, that person can trouble us. But the person who troubles us is there but we can move ahead.
We may have to live with pain but we don’t have to live in pain. We may have to live with pain but we don’t have to live in pain. What is the difference? Living with pain and living in pain.
For example, someone has back pain. Back pain is such that sometimes there is no medicine for it. So, he comes and stays for some time.
He has to sit like this and do this and that. So, he tolerates it. But some people have back pain and come for some time and stay for some time.
But when he comes back he says, what will I do? Why am I in pain? So, when there is pain we stay in pain and when there is pain we keep thinking about it. Sometimes we have to live with pain. But it is not necessary In our consciousness the feeling of pain is one.
But in our consciousness the pain fills up. Then it becomes a big problem. In the same way, a person has done bad things to us.
He must have pain. We cannot suppress the pain. There is pain.
But if we keep thinking about that person what will happen? The pain will increase. The pain will increase many times. Then what happens? He has done that thing.
Then how to move ahead? We will see. So, it is not necessary to give a lot of pressure to a person. The second extreme is to see the past.
Whatever is happening is due to past karma. If you think that everything is happening due to past karma, then what is the need to do anything now? We can say for example, we went to the police and the police asked us that your past karma is still there. What kind of justice is this due to past karma? How far has past karma gone? It is said in the Shastra that a person in the Shastra does not say that in this birth everything is happening due to past karma.
No one says that when Sita is abducted, your past karma is done. We can move forward the sequence of past karma. What happens now? It is said in the Shastra that if someone kills a cow, then that person will become that cow and he will be killed.
You must have seen the rule of nature. So, if we move forward this thought, then we can say that the person who is now a person who is now a cow, may be in his past birth he was going to kill a cow. That is why now he has become a cow and if he is going to kill a cow, then what happens? The sequence of past karma is going on.
Can we say this? Absolutely not. We have to see that the cow is pure. In this birth, the cow has not done anything wrong.
Protecting the cow is a Dharma. If someone leaves everything in his past birth, then let’s say a small child is crying and the mother thinks why is he crying? He is crying because of his past karma. No.
This can never happen. What we have to see is not the past karma. We have to see what is the Dharma of this birth.
What is the Dharma of this birth? Now, let’s see if someone’s house has been robbed and he has gone to the police, then what is the Dharma of this birth? The police should stop the crime. The criminal should be punished. If we are going to say that everything happens because of past karma, then the police should say that you don’t have to do anything.
Because of past karma, your salary has been stopped. No. This doesn’t happen.
In this birth also, we have responsibilities. And we have to fulfil the responsibilities of this birth. Now, let’s see the bull and the king.
The bull is playing the role The Dharma is playing the role of a Brahmin. And what is the role of a Brahmin? To be patient. To forgive.
Now, don’t exaggerate. Ahimsa Satyamakrodhas Samodhamah Shabdodhapashyam Shantirarjam Meenvacham Jnanam Vigyanam Astikyam Brahmakarmasvabhavajam In the 18th chapter of the Bhagavad Gita, in verse 41, 42, 43, Bhagavan tells what are the characteristics of different varnas. He tells that the Brahmins have the characteristic of Shanti.
What does Shanti mean? It means that they don’t get distracted. They forgive. They are patient.
This is Bhavik. But in the next shloka, he has told the characteristics of Kshatriyas. And the characteristics of Kshatriyas are Tejaksham.
Tejaksham. He says, They don’t run away from war. They don’t run away from someone who wants to rebel against them.
They don’t run away. It means that if there is a king and he is playing the role of a king, then that person who is a criminal, he doesn’t have to be forgiven. He has to do the right thing according to the law.
Sometimes the king has to be punished. So a Brahmin can But on a collective level, what does the king have to do? He has to do the king’s duties and punish him. And we see the same feeling that the bull forgives.
He says, I don’t know But after listening to him, he says, I don’t know the reason. He doesn’t let the bull go. He says, you go, I don’t know what happened.
No, he scolds the bull and punishes the bull. So there is Tattvagyan. It is very important to know how to apply Tattvagyan in our life.
So what is the most important thing here? What is our Dharma? According to our Dharma, what should we do? So sometimes it happens that in all our relationships, a person troubles us. So now, that person is better than other people, but in one situation, he troubles us a lot. So then we have to see that one thing doesn’t have to be very big.
I can bear it. He is good in everything else. But if a person is troubling us with everything and then I have to bear it.
We keep bearing it, but there is so much anger and hatred inside that we are not able to do anything. So then we have to make some changes. So what do we have to see? What is my Dharma? So the Dharma of the bull was different and the Dharma of Parikshit Maharaj was different.
So we have to understand our Dharma and then we have to work on it. So more details of this, how to understand our Dharma and how to work on it, we will discuss tomorrow. So does anyone have any questions? I will tell you in the end.
What time? With question answers? How many questions are there? Does anyone have any questions? One, two, three, four. Okay, we will have questions today. Okay.
I will give an example of what we bear. Then I will discuss this tomorrow. You can ask how much we should bear or not.
So suppose if you are going to a local place in Bombay. So when you are going to a local place, there are 50 people and 250 people. So all people come close to each other.
So a person is standing there and someone starts pushing him. He starts pushing him. So you push him.
You think you are so powerful, I will show you my power. We push him. He pushes us.
We push him. And we take so much effort to push him that our station comes and goes and we keep pushing him. What is the use of that now? Okay, you want to show your grandeur.
Okay, I will stand next to you. No big deal, 15 minutes, half an hour, one hour, I will push him. So, that pushing is causing a problem, but it is a small problem.
It is a small problem, so we have to bear it. But if a person keeps pushing us, he will push us out of the train. Then we cannot bear it.
Because pushing from the train is a big thing. Then we have to resist it. So, we can bear small things, but we have to resist big things.
So, intellect means to understand what is small and what is big. So, how to understand this and what to resist, I will tell you in tomorrow’s lecture. So, in today’s lecture, I will tell you how we should move forward from the attempts to blame others.
So, we saw how Parikshit Maharaj as soon as he heard the news of Kali’s arrival, he went out of the palace to And when he saw that Kali as a king was torturing cows and bulls, he was ready to punish him. But before that, when he asked the bull, what is the reason for your sorrow? The bull replied, I don’t know. Parikshit Maharaj said, this is a very good thing.
You are very knowledgeable. So, what does this mean? Why didn’t he ask his question? Why didn’t he answer? Because he was seeing that there are different reasons for sorrow. There is a near reason, a far reason, and a distant reason.
So, the feeling of bhagwatam is that don’t look at the near reason, look at the far reason and find the solution. Parikshit Maharaj doesn’t blame Whatever reason he gave, that’s fine. But now, I am in God’s refuge.
I will explain this later. But, what has been told is that the sinner and the culprit will be in the same state. What are they doing? They are looking at the near reason.
They are not looking at the far reason or the distant reason. They are in the state of bhautik chitna. So, both will be in the state of bhautik chitna.
According to their karma, they will get speed. But, both will be in the state of bhautik chitna. So, what we have to see is that whatever situation comes in our life, it doesn’t have a single reason.
There is a near reason, a far reason, and a distant reason. So, three people slip, but all three have different types of injuries. Two people drive, but don’t pay attention to us.
One person gets into a lot of trouble, but doesn’t face any problem. We fight with someone. We make some mistakes.
One person tolerates it. One person forgives. The other one makes a fuss.
So, what is this? The near reason is not the complete reason. So, we have to see that sometimes the situation comes because of the near reason. Sometimes it comes because of the past.
That is a limit. Sometimes it comes because of the past karma. Sometimes it comes because of the past karma.
So, we have to see that sometimes we see only the near cause. So, we have to make the small thing very big. If a person doesn’t answer the phone, then some person will come to commit suicide.
Even if the near cause is troubling the person, then it is okay. He is troubling. I can tolerate it.
I have to live with the pain, but I don’t have to live in pain. I keep thinking about the same thing again and again, that I have to live in pain. So sometimes I can bear the pain of the past.
But if I just look at the distant things and don’t look at the past, then I can change the things of the past and do something good about it. I can even do something less sometimes. If I don’t have diabetes because of my past karma, but if I control my diet now, then I will have less problems.
So if we put everything on the past karma, then we forget the dharma of this birth. And that is not right. So when we have problems in our life, then what do we have to look at? The reason for the past or the reason for the distance? It is not so important to look at this.
What is so important is what is my dharma? What is the right thing for me? And to do that right thing, if there is a little problem, I will bear it. For example, I am going in the car and someone is pushing me, I will stand aside. But if someone is pushing me out of the car, then I have to take the responsibility of bearing it.
If someone is putting me in such a problem, that I am able to do my dharma, that is, he is pushing me out of the car, then I have to take the responsibility of bearing it. So we have to look at the reason for the problems. There is no reason for the past, there can be different reasons for it.
And according to that, we have to do what is right for our dharma. Thank you. Hare Krishna.
Does anyone have any questions? Yes. Where is the mic? You can speak, I will repeat. Okay.
Yes. Good question. So now, we are doing bhakti, maybe we have got Brahmin initiation, but we can also develop Kshatriya or Vaishya Shudra.
According to that, we can do our work. So when we have a problem, like Brahmins can bear it, but Kshatriyas see the justice, they also respond. So how should we work? How is it that we have to see in the situation that what is my role in this situation? Prabhupada used to say that we want Brahmin as well as Kshatriya spirit.
We want Brahmin, but with Kshatriya feeling. Those who are Brahmin, only Brahmins, what will they say? Okay, I will give Gyan, if he wants to listen to Gyan, he will come to listen. If he doesn’t come, that is his karma.
So Kshatriya will organise. We will do Katha, you do publicity here, you do this, you do this, give Gyan, promote, organise well, do this, do that. If Brahmin will do Katha, he will not even do Prasad Yojana.
If it is done or not, leave it. No, Kshatriya will do complete Yojana, so that people get complete experience. Complete experience.
So if Prabhupada ji would have been Brahmin only, then he would not have been able to organise the whole Krishna Mahabharata. Many times, he would have to play the role of Kshatriya. When in Mumbai, in Juhu, our land was there, that person, Mr. N, he had taken money and was ready to give the land.
Both were trying to get it. So Prabhupada ji was fighting like a Kshatriya. He did not pick up the weapon, but in the court, the way he gave his arguments, how he told his devotees to meet different important people, he was like an army commander who told his army to do Maharashtrian Katha.
So Prabhupada ji told that even on my dead body, this person, Mr. N, should not be given the place of Lord Krishna’s temple. Prabhupada ji was very determined. So Prabhupada ji did not fight for Krishna.
So what we have to see in our situation, that how can we serve properly. So for our service, for our service, for our service, whatever is appropriate, whatever is necessary, we have to do that. So sometimes, the situation can be different.
Suppose, I am a person in the temple, I am just a devotee coming to the temple, and the other person is not doing the right thing, in any way. So maybe, when I see him, I will feel bad. But, I do not have the position or the power to do anything.
So maybe, I will report to someone, and that will be done. Other than that, I cannot do anything. So I have to see, in this situation, what is my capability to do.
So our religion, is also determined according to our capability. So if I do not have the capability to do anything, to do anything right, then what can I do? Thinking about that again and again, when I come to the temple, instead of remembering God, I remember him. So leave it like that.
I did my work, whatever is wrong, if I have to do it right, I have told the authorities, they will do it. If they are not doing it, then I will continue my service to God. But, at that time, when we do not have control over things, and when we do not want to put ourselves in those things, then what will happen? In that, as a Brahmin, what can we do? We will tell, we will report, and leave it.
But, if we are in the management of the temple, if we are responsible, if we are taking a position, if we are taking a position of material power, then we are bound to execute material responsibility also. If, if we are taking responsibility, then we have to work on it. If someone is doing something wrong, maybe they are given a warning, or they are forgiven, or some work has to be done.
So, we have to see, if I have to continue my service personally, if someone is doing something wrong, my mind is getting disturbed, then I will stay away from that person and continue my service. But, if I am among the community leaders, then it is my responsibility, that there should be a good environment in the society, there should be good examples. And, if I have taken the responsibility of a community leader, then I will have to work according to that.
So, there is no fixed answer to this. What we have to do is, we have to continue our spiritual development. So, for that, how do we keep it? If we do not have the capacity, we can neglect it.
We can report it. But, we have to do it ourselves. So, if we go deep into it, what is the feeling of a Kshatriya, what is the feeling of a Brahmin, what is the feeling of a Vaishya, so, we can get stuck in that.
What do we have to see? I gave an example of a Brahmin and a Kshatriya, because, in different situations, there can be different reactions. I gave an example for that. We have to see, what is appropriate for my service.
The same Prabhupada ji, when he was in Jhansi, he had made the League of Devotees in Jhansi. So, he had planned to make a temple there too. The League of Devotees had been inaugurated.
But, a conspiracy started against him. And, that place was snatched from him. And, then, Prabhupada ji could go to the court and fight.
But, he said, it is not worth it. This is not that important. Why? Because, the people of Jhansi were not serious in their devotion.
Jhansi was a small city. The people of Jhansi wanted to make a temple in a big city. Many people came.
For different reasons, Prabhupada ji decided, that, this fight is of no importance. And, he left. So, we have to see, what is my service? For my service, how important is the League of Devotees? How capable am I to change this situation? After seeing all this, we have to work.
Does your answer match? Thank you. Yes. Do you have any questions? The person who shows claims, he will get the same reaction.
It’s like the law of karma. If a person shows his finger, does he also get the same reaction? What does it mean? I mean, it doesn’t mean, that he will get the same reaction as in the law of karma. But, the person who is accusing the other, the person who is pointing the finger at the accused, both of them are in the state of Bhautik Chetna.
Both of them, are only looking at the cause of the past. They are not looking at the cause of the future. That’s why, both of them are in the state of Bhautik Chetna.
Where will they be in the state of Bhautik Chetna? What kind of reaction will they get? That depends on their karma. But, both of them will be in the state of spiritual darkness. Both of them are not looking at the spiritual knowledge.
It’s mentioned in the Bhagavad Gita, अन्धं तमह प्रविशन्ती ये अविज्याम पासते ततो भुय इवते तमु या उविज्यायां रतह It’s said, अन्धं तमह प्रविशन्ती That, the one who is in ignorance, will go into darkness. But, the one who is in spiritual knowledge, will go into even greater darkness. What does it mean? Both of them will be deprived of spiritual knowledge.
Both of them will be in spiritual darkness. Okay? Thank you. Any questions? Okay.
Okay. बैल के तीन पैर तूड़ गय थे या काटे गय थे तो क्या वो भास्तो भी काटे गय थे या वो अलंकार के रूप में है? तो ऐसे ही बता गया है कि जब परिक्षित महाराज ने कली को सजा दे दी उसके बाद में उन्होंने उसके तीन पैर ठीक भी कर दिये तो भी क्या है कि जिहाँ धर्म बैल के रूप में आये है तो अभी वो एक तरह से It’s a combination of literal and symbolic. उसमें कुछ चीज़ यह वो तक्ष है और कुछ प्रतिकात्मक है तो उसके तीन पैर कट गए है अभी धर्म जो है धर्म जो राजा है कुछ लोग कहते है यमराज जो है उनके समानी धर्म है तो अभी धर्म जहां पर भी वो है वो अपने सिहासत के बेटे थे तो यह प्रतिकात्मक रूप में है कि मतलब धर्म के चार पैर जो है मतलब धर्म की बहुत ब्लाणी हो गई और जब परिश्ट महाराज धर्म के तीनों पैर आप उन तीनों पैरों को आपस ठीक कर रहे थे उसका मतलब है कि उन्होंने उस वेक्ति को तो उन्होंने धर्म की प्रस्थापना उन तीन चीजों की प्रस्थापना कबसे उनके राज जो जब तक था पुना उसके जब कर दी थी उन्होंने answer your question अच्छा उस समय जो परिश्ट महाराज देखा तो उस लिला में उसके पैर अभी ऐसे बता गया था कि अगर कोई वानर उनके हाथ पैर भी कट गए हो गए वो बेहोश हो गए हो गए तो भी संजीवनी के कारण वो पुना जीवित हो गए तो क्या है कि अगर कुछ अगर कट भी गए है तो भी उनको कुछ इस इन्दिव शक्ती हो गए उससे जोड भी सकते है अगर कुछ इस इन्दिव शक्ती हो गए तो भी संजीवनी के कारण वो पुना जीवित हो गए तो अगर परिवार समस्या आती है तो हम कहते हैं शायद पुर्वकर्म के आंद आए है आए गए चली जाएगी या हमारा सेहत भी होता है उसको भी पुर्वकर्म के अंसार बोलते है आए गए जाएगे तो वास्तव में क्या है कि हमें किसी भी तरह से एक्स्ट्रीम के ओर नहीं जाना है अगर हम सब कुछ पुर्वकर्म के उपरे छोड़ देगे तो फिर क्या है कि इस जनन में जो कर्म है उसके भी जमदारी है हमें जो शास्त्रा में बताते है कि पुर्वकर्म के कारण हमें दुख मिलते है वही शास्त्रों में एक ज्ञान का विभाग है आयूर्वेद आयूर्वेद में अलग-अलग पिमारियों के अलग-अलग हल बताए अगर सब दिमारिया पुर्वकर्म के कारण ही आ रही है तो फिर आयूर्वेद के जुरूती क्या है? है न? जुरूत क्या है आयूर्वेद की? जो भी पुर्वकर्म के कारण ही आ रही है अगर आयूर्वेद के डॉक्टर को एक दवाई दे रहा है तो वह आपके पुर्वकर्में हस्तक्षिप कर रहा है हम को जब शरीर मिलता है हम किसी परिवार में होते हैं किसी समाज में होते हैं तो हमारी उसके साथ भी जंबिदारिया होती है अगर इस जन्म में इस शरीर के साथ के अनुग्रूप या इस परिवार के अनुसार इस राष्टके अनुसार जो जंबिदारिया है अगर हम पूरा नहीं करते हैं तो फिर उसके प्रतिक्रियाएं होती हैं अगर कोई व्यक्ति अपना स्वास्थ चीज़े से देखबाल नहीं करता है मैं अमेरिका में था अभी तो वहाँ पर एक जगा एलाच्वा नाम के जगा है प्रहुपाजी के अनेक शीशे वहाँ पर रहते हैं और वहाँ पर अमेरिका में प्रहुपाजी शीशे का सबसे बड़ा कुमिनिटी नहीं पर है तो वहाँ पर एक भक्त है सेकिन जन्दरेशन के हमारी जन्दरेशन के वह डॉक्टर है तो हमें बता रहे थे कि कई ऐसे प्रहुपाजी के शीशे थे वह बहुत कम सुआ करते थे तीन, चार, पाज घंडर सुआ करते थे और फिर उनको बहुत से हेल्फ की समस्या आ गई थी सहयत की बहुत समस्या आ गई थे जब डॉक्टर ने कहा, कि आपको और सुना ज़रूरी है नहीं, नहीं, प्रहुपाजी कम से कम सुना चाहिए ठीक है, आप कम सो रहे हो पर फिर वह समय आप मेडिकल टीट्मे में गवा रहे हैं आपना के लिए मेडिकल टीट्मे में समय गवा रहे हो आपको उसका पैसा कितना कर्च होता है अमेरिका में, अगर आप बिमार हो जाते होगा उसको हेल्थ केर को हेल्थ स्केर कहते है हेल्थ स्केर मैं एक जगह अमेरिका में था मैं एक एरिपोर पे परसाद ले रहा था एक एक से दुसरे दाना था मुझे तो यो परसाद में था उसमें डेट होते हैं न खजूर तो खजूर का एक दाना रह गया था खजूर का बीज रह गया था तो मैं पता नहीं था वाकिसब जो मुलायान था और जैसे ही चमा दिया वो क्या हो उससे मेरा एक दात निकल की बाहर आ गया और खूरा आगे लग गया दात पुरा बाहर आ गया पुरा नहीं तूल गया था काफी हथ तक तूल गया था तो तभी तभी तो थोड़ा तो तोड़ा तो तोड़ा तो तोड़ा तो तोड़ा तो तोड़ा तो तोड़ा तो बगत अलग मीले तोड़ा काफी थी ढहा है अपर दिन सिल्प में भैदा So it doesn’t mean that we should sleep more.
It means that we should sleep as much as is necessary. Not too much, not too little. If we don’t do our duty towards our body, suppose we are not the body, but the body is an important tool for us.
If we have a car and we don’t take good care of the car, then we won’t be able to do the work we have to do with the car. And if we don’t take good care of the car, then we will have a lot of problems with the car and we will have to spend a lot of money on it. So in this way, whatever is necessary for the body, like proper food, proper rest, whatever is necessary, we have to do it.
And we have to see that it is responsible for what I have received in this birth. So this happens in the family too. There are some problems.
If we try to talk to them, we try to understand each other, and then it gets solved. If it doesn’t get solved, then at least the tension is lessened. But if we don’t talk to them, if a person is very angry, we say, you do Japa, I do Japa, everything will be fine.
We are doing Japa, you are doing Japa, even though both are doing Japa, but in Japa, they are not remembering Hare Krishna. How did he do this? How did he do this? He is walking with full anger. So from outside, he is walking with Hare Krishna, but from inside, he is so angry.
He is walking like this. He is not able to concentrate. So what happens is, we have to see what is right to solve the situation.
So sometimes there are situations where there is no solution. Sometimes there are situations where we can’t do anything. But without doing anything, we think that we can’t do anything.
This is not right. Sometimes even after doing our best, there is no solution to the problem. Sometimes we have an illness, we take medicines, we follow the precautions, but still the illness doesn’t go away.
Then we can think that this is our past karma. Whatever is necessary, even after doing it, if there is no solution, then we can bear the consequences of the past karma. But if we think like this from the beginning, then it is not the past karma, it can be the result of the present karma.
Okay? Thank you. Yes. Okay.
So now, as it is said in Karmakant, the one who is going to suffer, the one who is going to suffer, we can get rid of him from Karmakant. But it is said that the one who is going to suffer, he is going to come. You can’t avoid him.
Okay, both can be true. What is it? First of all, Gahana Karmanogati. Gahana Karmanogati means we don’t know how karma works.
We don’t know. That’s why, why this thing is happening, if we go in search of it, the problem will increase a lot. How do I have to fight it? How do I have to move forward in this situation? I have to see how I can move forward in my religion, in my service.
Now, now, cricket is very popular in India, so let me give an example of cricket. So, let’s assume that that even in cricket, the umpires sometimes give wrong decisions. If a batsman is out, he is called not out.
If a batsman is not out, he is called out. Now, even in cricket, the players know that sometimes bad luck happens. Even if you are out, you are called not out.
Even if you are not out, you are called out. So, overall, if a person plays for 5 years, 10 years, 15 years, then how many times if he gets wrong decisions, he becomes equal. If he is not out, he is called out.
If he is out, he is called not out. So, he becomes equal. But, in cricket, at what time that decision, whether it is right or wrong, is very important.
You understand? If it is the last over of the match, and at that time, a wrong decision is made, then he will lose the whole match. He will lose. If in the first over of the match, or in the middle, a wrong decision is made, then he is out.
He can do something else. So, if that cricket player is in such a match, whether he will get selected or not, that is not fixed. If he plays well, he will be called out.
And at that time, if he gets a wrong decision, his career will end. If he plays well, his position in the team is fixed, and if he gets a wrong decision, it does not affect him that much. So, the wrong decision that the umpire is going to give, he gives it with his whole karma.
But, in what situation that karma comes here, that also has a lot of effect. For example, suppose someone has a disease. He has pneumonia.
At the same time, he has another disease. He has another disease. He has a third disease.
He has a fourth disease. Then, his life can also be lost. If he has the same four diseases at different times, then he will be troubled, but not to that extent.
So, what is the reason? Is the pain of previous birth coming or not? But, the same scripture has also told us that we have to fulfil the responsibilities of this birth. So, if we fulfil the responsibilities and while planning something, we can get rid of any sorrow. So, karma kand is just a category.
It is a method. Now, suppose India is very hot. Sometimes, India is very hot.
Now, Australia is very cold. Now, someone can say that the person who was born in India, his karma is that he has to bear a lot of heat. He has to bear a lot of heat.
In Australia, his karma is that he has to bear a lot of cold. Now, this is true. So, does this mean that if it is hot, we should not use a fan? If it is cold, we should not use a sweater? If you are using a sweater, you are reducing the cold.
The karma that you are going to get, you will get it in a different way. Forget about karma. If I have to bear a lot of cold, I will not be able to do anything.
If I have to chant, if I have to serve God, if I have to bear a lot of cold, I am bearing all my karma. You are bearing all your karma, but you are not doing your current responsibility. Someone says that I cannot bear cold, but if I wear a sweater, then what will happen? I will not be able to get up in the morning.
What is the benefit of this? So, what is it? We do not have to go into a lot of detail. We do not have to do a lot of analysis. What is it? Be practical.
Be practical means do what is appropriate for our service and move ahead. Prabhupada used to apply Ayurvedic medicines. He used to apply Ayurvedic medicines.
He did not apply any kind of medicine that everyone should take Ayurvedic medicines. If someone’s allopathic medicine is good, then it will be good. So, Prabhupada has told us in the level of Tattva Gyan that our previous karma is determined.
But, he has never told us that we do not have to do any responsibilities in this life. What is the feeling there? that we should not get so much into material development that we forget spiritual progress. Everything has to be proportionate.
In the right proportion. So if a person thinks that I will only do spiritual work and not do anything on the material level, then maybe his problems can increase a lot. If a person will only work on the material level and not do anything on the spiritual level, then one problem will come, another problem will come, third problem will come, fourth problem will come, and so on.
So that is why we have to work in such a way that there should be enough material stability so that there can be spiritual focus. We should have that much stability on the material level so that we can progress on the spiritual level. If we try to have perfect stability, that I will save so much money in the bank that I will not worry about money for the rest of my life.
Then I will come to the temple and do bhakti. So that much financial security is never going to come. So we have to look at it in the spiritual way.
That there should be enough stability on the material level so that we can progress on the spiritual level. Okay? Thank you. So shall we stop here? If anyone has any more questions, we can see about it tomorrow.
Thank you very much. Krantraj Shrimad Bhagavatam ki, Shri Prabhupada ki, Gaur Bhaktivinda ki, Dha Gaur Premad.