Srimad Bhagavatam HG Chaitanya Charan Das 01 10 2024

Transcript

This is an AI-generated transcript and may contain some errors.
I don’t even feel like doing it, but still I do it. Balad even yo jeeta hai. It feels like someone is forcing me.
So now, the festival of Dussehra, how is it, that all the festivals, which, Hare Krishna, is it clear now? Okay, thank you. That they have a historical, etihasik, ek artha hota hai. Etihasik matlab kya? Us samay kya hua? Timely.
Aur doosra hai, transcendental. Transcendental kya hai? Wo timeless. Koi bhi utsah hota hai, uska ek itihas hota hai, kya hua, kaise hua, kyu hua.
Par uske alaawa, wo kya signify karta hai, usse kya darshaay jaata hai, wo mahatvapoorna hai. To Dussehra ka jo din hai, us samay, Purushi Ramachandra ne, Ravan ka vad kiya hai. Bada bheeshan yudh hua tha, kaafi samay tak yudh chal raha tha.
Aur, jo Ramayan mein bataya jaa hai, ki jo, Ravan jo tha rakshas tha, aur kuch tarah se jo rakshas hota hai, wo devtaon jaise hote hai. Kis tarah se? Vritti mein nahi bilkul, wo toh asuri vritti hoti hai, par jaise devta kabhi budhe nahi hote hai, toh asur bhi budhe nahi hote hai. Toh actually, Ravan ki jo aayu thi, wo Ram se bahut jaada thi.
Aise, jo Uttarkhand mein baad mein varna aata hai, ki kaafi samay se, jo Ravan tha, bishwa bhar mein aatank kar raha tha. Yaha tak ki, jo Ram ke ek purvaj the, Anaranya naam tha unka, toh wo jab Ayodhya ke raja the, tab Ravan ne maha pe aakraman kiya tha. Aur jab Anaranya ko usne hara diya tha, usko maar raha tha tabhi, aur Anaranya ne apne poore shakti se prayas ki apne raajya ka sarakshan karne ka.
Jaanta tha, jab uski mitthi hone wale the, ki abhi, Ravan mere raajya ka vidhansh karne wala hai. Toh tabhi, apni jo bhi mystic power tha uske paach, jo bhi punyai se usne, jo shakti arjit ki the, ki usse kaha ki, mai tumhe nahi maar paya, par mera pavishya mein tumhara tumhara avat karega. Toh kehne ka matlab yeh hai ki yahan pe, agar Ramachandra ke ka life span yeh hai, toh vastam mein Ravan kaafi samay se uske pehle se aatank kar raha tha.
Uska jo reign of terror tha. Toh yeh aise hai ki, isse darsha yeh jata hai ki, is jagat mein, jab hum kaare karte hai, toh, humein aise nahi hai ki, hum samasya jo hai, hum Bhagwan ko praatana karege, turan samasya chale jaayegi. Samasya kaafi samay tak rehti hai.
Aur yahan tak ki, agar Bhagwan swayam bhi aate hai, toh aise nahi ki, Bhagwan aane ke baad, turan, jaise jab Bhagwan ne janam le liya, turan toh ne Ravan kaavat kar di. Bhagwan ke avtaar hone ke baad bhi, kaafi samay laga. Toh isliye, jo kabhi kabhi, shraddha ki baat aati hai, toh, abhi, Prabhu Shri Ramchandra ne, itihasik sthar pe zarur, Ravan kaavat kiya.
Shraddha hoti hai, faith. Isme do cheeze hote hai, ek hai certainty, aur doosra hai uncertainty. Yeh certainty kya hai? Hume vishwas hai, vishchit vishwas hai ki, Krishna will protect.
Ki Bhagwan sarakshan zarur karte hai. Par uncertainty kya hoti hai? When and how? Ki, kab karege, aur kis paddhati se karege? Means and timings. Iske baare me, hume koi aashwasan nahi hota hai.
Abhi Prabhupada ji bhi jab, America gaye the, akele the America mein, tabhi batate the ki, mandir hai, woh bhakto se bhare hue, sirf samay hume unse separate karo. Samay hi hume, toh Prabhupada ji jab bole the ki, samay hume separate kar raha hai. Par Prabhupada ji ko bhi aise pata nahi tha tabhi, kitna samay.
Aise nahi tha ki, Prabhupada ji ke ruday mein koi hotline tha, yeh Prabhupada ji prachar kar rahe the, Krishna unko bata rahe the, yeh bhakti bhakt nahi banne wala hai, ispe samay nahi baat gao do. Yeh bhakti bhakt banne wala hai, iske aaj samay do. Nahi, kaun bhakta banne wala hai, kaun nahi banne wala hai, kis paddhati se, Krishna prachar, Krishna, yeh Krishna bhavnavata sanstha ka, prachar karege, yaha, kuch bata nahi tha usme.
Toh isliye, vasto mein, jo, principle hai ki, Krishna protects, this is universal. But the specifics, when and how, yeh, kuch spashta nahi hota hai. Isiliye, faith is a combination of certainty and uncertainty.
Shraddha hoti hai, toh humein ek nishchitta hoti hai, ki Bhagwan sarakshan zarur karege. Anishchitta hoti hai, ki kab sarakshan karege. Abhi, toh Ramayana mein, Sita ko pura vishwas tha, ki Ravana se, chutkara dene ke raham aayege, par kab aayege? Toh humko pata nahi tha.
Jo sainik the, jo vanar the, Ram ji ke liye yudh kar rahe the, unko vishwas tha, ki Ram ka vijay hoga, par kab vijay hoga? Kitna samay lagega? Kis, kis, kis ka uske pehle badh hogne wala hai? Woha pata nahi tha. Toh yeh jo hai, kabhi kabhi hum kahani ka, ek hi pahalu lete hai, aur toh kehte hai, Ram ne, Ravana ka vadh kar diya. Yeh satya hai? Par yeh kab hua hai exactly? Yeh, kab hua, kab hoga, kaise hoga? Abhi hume pata hai, par us samay jib ho raha tha, yeh kisi ko pata nahi tha.
Aur yeh jo hai, yeh historical outer war ke liye hai, but yeh jo hai, jo eternal inner war hai, jo andar se yudh hota hai, uske liye bhi yeh satya hai. Kisi tarah se, humare hruday me bhi, jo Ravana hai, wo pratirudh karta hai, kaam vasana ka. Toh jo Ravana hai, humare hruday me, jo kaam vasana ka, jo Ravana pratirudh karta hai, woha abhi, ek tarah se, hume usse yudh karna hota hai.
Par wo yudh me, hum Bhagwan ki grupa se vijayi ho sakte hai. Par kab ho gaye exactly? Yeh hume pata nahi hai. Toh uske liye, shraddha rakhni bahut zaruri hoti hai.
Toh bhi, Ravana ka jo, Ravana pratirudh karta hai, he represents lust. Abhi, jo kaam vasana hai, uske baare me, Bhagavad Gita me hi, do tarah se pataya gaya hai. Ek hai positive, aur doosra hai negative.
Positive matlab kya? Dharma viruddho bhuteshu, kaamau smibhar tarshama. Ki, kaam jo hai, yeh ek purushartha hai. Dharma, artha, kaam aur moksha.
Yeh chaaro purushartha me, yeh ek purushartha hai. Uske dwara hi, jo maanav ki peediye aagey badti hai. Aur woha, nisarg ke yojana ke nosaare, ek jeevan ka ek, abhi bhaagya anga hai.
Aur, yeh jo hai, jab dharma ke anusaar hota hai, to, woha vaastu me ek tarah se chamatkar hota hai, kaise ek naya bhikti nirmith hota hai, uska janma hota hai, agar biology ke dushti se hota hai, birth is a miracle, ek chamatkar hai, to, jo hai, means of procreation, reproduction. Yeh jo hai, us dushti se dekhege, to, yeh ek tarah se, bataaya gaya ki, sakaraatmak hai. Par jab nakaraatmak ulleg karte hai, to, woh kya hai? Kaamish krodish.
To, abhi, yeh kaam ke saath, turant krod, jo bataaya gaya hai, abhi, yeh us shlok me bataate hai bhagwan, par aagey ke shlokon me usko nahi bataate hai. To, jo hai, us krod ka vishleshan kya hai, uska mahatwa kya hai yaha pe, iske baare mein, alag-alag acharyas ne, humaari sampradaya mein, dusar sampradaya mein, kaafi vishleshan kiya hai. Abhi, ek saadharan iska aarth hai, ki jab kaam poornah nahi hota hai, to, woh krodh mein parivarti jata hai.
Aur woh satya hai. Par, yaha pe, khas karte jo varnan aa raha hai, agar Arjun pooch rahe hai, kya hai wo cheez, jo hume paap ke aur kheechti hai, ya dakelti hai. To, aise nahi hai, ki keval ye… To, yaha pe, agar jo kaam ka unleg bataa jaa raha hai, to, aise nahi hai ki, log agar aatma ghatak kaare karte hai, to, aatma ghatak kaare jo bataa jaa raha hai, Arjun ko pooch rahe hai, kya cheez hai, jo hume aatma ghatak kaare karate hai, jo paap karate hai.
To, ek kaam keval, it is not only lust. Wo greed bhi ho sakta hai. Wo envy bhi ho sakta hai.
To, yaha pe, jib nakaraatmak roop se bataa jaa raha hai, it can refer to any self-destructive desire. Aise koi bhi ichcha ho, aise koi bhi vasana ho, jo hume aatma ghatak disha mila jaati hai, usko generically kaam bola sakta hai. Aur, jo yaha pe aage unleg aata hai, saare yeh shlokon mein, 3.36-43, kahi bhi bhagwan jo unleg kar rahe, usme specifically, lust is not linked with sex.
Meithun ka kahin unleg nahi ho raha hai, waah pe. Abhi, acharya ko tatpare mein kahi baar hota hai, kyunki, yeh jo hai, kaam vasana ka jo pradhaan roop hota hai, kahi baar yeh hota hai, jo hume us disha mila ke jaata hai. But, any self-destructive desire, jo bhi cheez, hume khud amare kalyan ke khilaf le jaati hai.
Woha, usko yaha pe kaam bata jaa raha hai. Aur, kya hai ki, sab mein aise koi hota hai, something inside us, kuch log kahte hai, there are angels inside us and demons inside us. We are sometimes guided by our angels, and we are misguided by our demons.
Toh humare andar kuch achi aawaze hai, kuch buri aawaze hai, jo alag-alag tarah se kaare karati hai hum se. Ya karne ke liye, prerna deti hai ya uttijat karti hai. Toh, isme jo krodh hai, woh kya hai, ki iske pehle bhi krodh ka ulleg aaya hai, dhyayato vishayan pumsa sangas te shubh jayate, sangat sanjayate kaamat krodho bhi jayate.
Toh, yeh kya hai, iska ek artha aise ho sakta hai, ki kaam aur krodh saath mein jab aata hai, toh it is the desire that rages against dharma. Against, and in this case, dharma means seema or boundaries. Abhi, jo aise ichha hai, jo kaam vasana hai, jo impulse hai, jo urge hai, jo kya karta hai, kaam esh, krodh esh, jo kya karta hai, jo bhi seemae hai, woh seemaon ke khilaf krodh karta hai.
Abhi, har sanskriti mein, jo vikti ki bhog karne ki ichha hai, uske liye dharm ki dwara seemae di jati hai. Abhi, aise nahi hai ki, jo asur hai, kaam se bhare hua hai, aur devta hai, jo kaam se mukta hai. Aise nahi hai.
Devataon me bhi kaam vasana hoti hai. Devataon ko bhi bhog karne ke liye apsar aaye hoti hai. Par, farak kya hai? Devatain dharm ke daire ki andar rehte hai.
Jo asur hote hai, dharm ke daire ka ullangan karte hai. Dharm ke daire ki parbha bhi nahi karte hai, woh. Jab Ravan ko pata chala, ki Sita vivaahit hai, to that was just an inconvenient detail for him.
Sita vivaahit, usse usse kuch farak hi nahi pada. Jab Jatayu ne usse ko daatne ka prayas ki, usse kare tum adharm kar rahe ho. To, teen tarah se Jatayu ne, jo hai, Ravan ko rokhne ka prayas ki.
Pehle, jo hai, uske dharm ko pukara, dusre baad uske kshatriya ko pukara, aur pehle usse kaha ki, jo hai, Sita kisi tumhe bhog bhi karna hai, to, tum bhog kahin bhi kar sakte hai. Sita vivaahit hai. Abhi kuch, ek dirh mehne pehle, ek mehne pehle, Kolkata mein ek bhyanak rape hua tha, saare biswa mein, saare Bharat mein to at least, sabki chetna mein aa gaye tha.
To kya hai ki, kahi baar, ye rape kyu ho gaya, kuch kehate hai ki, lust ke karan hai. It is a oversimplified answer. Yo ki, agar lust hota, to koi, lust ke karan hi hota, to somebody can go to a red light area.
To, wo jo hai, agar bhog hi karna hai, indriyas ka bhog karna hai, to rape, to say that it is simply because of lust. It is oversimplified. Actually, it is lust combined with power, with arrogance, with pride, ki, I will dominate you.
Ki kaise hai ki, what is forbidden? Jo mera nahi hai, jo mera bhog karne ka adhikar nahi hai, wo mujhe chahiye. To, krodh kya hai isme? Ki, jo niyam ke khilaf hai, abhi, jo dharma ki seema ke pare hai, usko mujhe prapt karna hai. Aur, jo seema hai, uske khilaf krodh karna hai.
Abhi, wo Draupadi ka vastrahan, kyon karne ka prayas kya, Kauravas ne? Kyon ki, Draupadi unki nahi thi. Wo chahate the ki, Draupadi meri ho jaye, Karna ki bhi ischa thi, Duryodhana ki bhi ischa thi. Dono swayamvar me gaye the.
Dono ko nahi mila tha wo. Aur, phir kya hua? Duryodhana ko dhaka tha, mera rajya to usse bada hai. To, abhi kya ho gaya? Indraprastha ka jo aishwarya hai, wo usse bhi bada ho gaya.
To, abhi, jo tumhara hai, wo mujhe bhog karna hai. Agar kaam-vasana hi hoti, to, wo to raja tha, uske paas apni rani thi, uske paas apni maids the, wo ho sakta tha. Par, yaha pe kya tha? This was lust combined with anger.
Anger at the rules that deprived him of having Draupadi. To, kaam isha, krodh isha. To, kaam ki, kaam ka hi bhog karna hai, to duniya me bade asani se bhog mil sakta hai.
Mushkil nahi hai. Par, kya hota hai? Jo krodh hota hai, waha, ki, jo niyam se nahi hai, koi bhi niyam ho. Abhi, isha, pehle Bharat me ho, yaa paashyat desho me, jo niyam tha, wo, wo dharma ka niyam tha, vibhaha ka niyam tha.
Aise nahi ki sab palan karte the, par, sadhayante to uske liye respect tha. Ki, America me ek term hai, shotgun marriage. Shotgun marriage matlab kya? Ki, agar koi, purusha, astri, ki, agar yuti, wo sangh karte hai, fi yuti, wo garbhavati ho jati hai.
To phir kya hota hai, uska pita, wo ladke baas gun leke jata hai. To, vibhaha karo, yeh to usko maal dalunga main. To, usko phir dono vibhaha kar lete the.
Shotgun marriage kehte the usko. To, shotgun uske sabne leke, kharag rakhne ka. Aur phir, you have to take responsibility.
Zimmedaari leni hai aapko. Now, us samay, bhog karne ki to isha hote the, par, us samay aisa tha, yeh 40-50 saal pehle ki, agar, zimmedaari lene ke, bhog karne ka bhaav hota tha sabne, par, us zimmedaari lena ke bhaav tha. Par, jaise garbha ka bada aasaan ho gaya, to kya ho gaya ki, now, wo ladke bolate, it’s your problem.
Deal with it. To, basically kya hai ki, bhog karne ki isha, yeh sabne hoti hai. Par, wo jo maryada hai, jo seema hai, alag alag tarak pe alag alag seema ho sakti hai.
To, aaj kal ke samaj me liberal ho gaya hum kehte hai, to, koi seema nahi hai. Aise nahi hai. Consent yeh ek seema hai.
Agar wo nahi hoga, somebody forces, it is a serious crime. To, kaam jo hai, usko har sanskriti mein, seema zarur hoti hai. Alag alag seema hai ho sakti hai.
But, wo hona zaruri hai. No, koi bhi samaj jo hai, wo astitva hi nahi ho sakta hai uska. Agar, kaam ko seema nahi hogi.
To, abhi, Ravan jo hai, usme jo kaam vaasana thi, kya thi wo? It is the lust that rejects boundaries. To, mai batata hai, Jatayu ne, sabse pehle Ravan ko dharm ke, Sita kisi aur ki patni hai. Uske to, usne parvahi nahi ki.
To, dusra usne kaha, ki tum ek kshatriya ho, tum raja ho. Tum ek kair ke saman, tum tumi Sita chahiye to, Ram se yudh karo tum. Tum, jaise, ek kair ke saman, yahan pe aakar Sita ko, tum apaharan kar rahe ho.
To, yeh uske kshatriya to ko chunauti dera tha. Par, usko bhi nahi usne suna. Ravan ko yahan pe, kya hota hai, usko bhi ahankar tha, par yahan pe uske kaam vaasana itni thi ki, usse uske parvahi nahi ke, pura yojna banaya tha.
Phir, Jatayu ne kaha ki, tum, agar Ram se yudh karne ka, tumhe himmat nahi hai to, mujhse yudh karo. Mujhse yudh kiya bale, tum jaa nahi sakte. To, tabhi, Ravan ne Jatayu ke aur bhi haan nahi diya.
To, Jatayu ne to bhi bataya ki, tum yudh nahi, mujhse rukke yudh nahi karoge, to, main tum pe aakarman karne wale. Tum mere saamne, Jatayu ko, Sita ko apaharan nahi kar sakte. Aur phir, jab Jatayu ne aakarman kiya, aur jab Jatayu ne, Ravan ko vaastu me piche se, Jatayu aage jaa raha tha, Ravan aage jaa raha tha, Jatayu uske piche, aaj waaj me, fly kar rahe the, uth rahe the.
To, tabhi, Jatayu ne, Ravan pe aakarman kiya, aur Ravan ka pura ek haath ki ukhaad diya. Par, jo Ravan ki divya shakti thi, uska na keval sir wapas ukh jata tha, par uske haath ukh jata the wapas. To, phir baad me, Ravan ka baal pakad liya, aur usko aise kheecha, ki wo apne rath se uke, uske baal se kheecha jaa raha tha udhar.
Tabhi, wo bada abhaanit ho gaya, phir bola, main isko dikhaata hu abhi. To, tabhi, uske baad me, yudh chalo ho gaya. Point ye tha ki, what Ravan represents is not just lust, it is lust that rejects boundaries.
Aur yeh boundary tha, dharma ka boundary tha, uske baad me, kaise, Ramayana mein varna aata hai ki, das logon ne, Ravan ko warning diya. Das sir te das warning diya usko. Par, ek bhi sir ko warning sunai diya uska.
Aur alag alag taar se warning diya. Ek tha ki yeh dharma hai, doosra hai, common sense. Ki, usko jo hai, wo maanavon se, uska jo var hai, uske sarakshan nahi hai.
Jo, uska sense of responsibility. Ki, tum keval raja nahi, tum keval ek vakti nahi ho, jo tum raja ho, tum apne kaam vasana ke liye, sare praja, sare sena ka vanash karoge? Alag alag taar se usko bataya gaya. Par, fir bhi, wo nahi maana.
Aur fir baad me, ek bheeshan yudh ke baad, Ram ne, Ravan ka ant kar diya. To yeh jo hai, jo desire hota hai, jo kaam hai, kaam and krodh jo combine hota hai, it is the desire that rages against boundaries. Poora jo, abhi principle hai, abhi dekhte hai, kaamam ashritya dushpooram, usko 16 vyadhya ke 9 vyadhya shlok mein batate hai Bhagwan, 10 vyadhya shlok mein, kaam kaisa hai? Dushpooram, jo kabhi poora nahi hota hai.
Aur, usko, kaam, krodh, lobh, yeh narak ke 3 dwaar bataya jate hai, usko agar sangharj karna hai, to kya bataya jata hai? Tasmad shastram pramanam te. Shastra kya batate hai? Shastra gives us boundaries. Ki jo boundaries jo hai, woha important hai.
Agar boundaries nahi hoge, to phir hum yudh nahi kar sakte hai. Hum, na to, country ke koi boundary hi nahi hai, country ke koi border hi nahi hai, to wo yudh yudh kaise karega? Kisse yudh karega? To, sabse pehle agar yudh karna hai, agar Bharat aur Pakistan me yudh ho raha hai, agar border pe dispute hai, to, border pe dispute patlab kya hai? Ki yeh border hai, tum iske bahar raha ho, yahan pe bahar raha ho. Dispute patlab, yeh hi border nahi hai, yeh wo border hai.
To, agar, border hi fix nahi hai, to kya hai? Abhi China ke sath wohi ho raha hai. China, Bharat ke territory me aur aur aa raha hai. Khera, yeh border nahi tha.
Yeh border hai. Yeh border hai. Yeh border hai.
Ki kya hai ki, Bharat ke China ke jo agreement hua, jab India ka India ka partition hua, to, jo line draw hua, to, kya hua? Wo China ke representative aaya tha, McMahon line tha, wo agreement hua, par wo China ke representative aata hai, usne sign kiya, par usne apna sign nahi ki, kisi aur ka sign kar diya. Aur wo India ke jo head to, usne dekha hi nahi ho. To, wola hai ki, yeh, this, we never agree to this line.
No, yeh, unho de bevukuf kara diya, Bharatiya logon ko tabhi. To, tab se kya hai? Jo border wo swikari nahi karte. To, basically, kya hai ki, agar border hi nahi hai, agar boundary hi nahi hai, to, defence kaise karege? To, the boundary is the first required for defence.
Aur kaam kya karta hai? Wo boundary ko hi reject kar diya. Agar boundary ko hi reject kar diya, to, phir, yudh hi kaise karege? To, abhi, hum ji, hum, hum, humare jeevan me bhi, jo hai, alag alag prakaar se, aatma ghatak ichhaye hoti hai. To, jo ichhaye hoti hai, to, jab hi aisi ichhaye hoti hai, to, alag alag ichhaye hoti hai, sab mein krodh hota hai, maan lijiye.
Abhi, anger is a self-destructive desire. Aur, ab kaise kehte hai, alcoholism hai. Koi sharab peeta hai.
To, yeh, ek, aatma ghatak ichhaye. Par, sab logon me, yeh ichhaye, agar, anek logon me ho sakta hai, par, iske alag alag seemae ho sakte hai. Abhi, aaj kal ke samajh mein, shayad, kya hai ki, drinking accepted hai, legal hai.
To, drinking legal hai, but drinking and driving is not legal. Kya hai ki, uske liye, ek legal boundary hai. To, Mahabharat ke amishasan parva mein, bada vistarit discussion aata hai, ki, jo legal hai, aur jo moral hai, usmein kya sambandh hai? Ki, kya hai, jo har cheez anaitik hai, kya usko gair kaanuni banana chahiye? Kya har cheez, agar, jhood bolna, yeh anaitik hai.
Par, kya jhood bolna, yeh police ke aakhon mein, kaanun ke aakhon mein, usko zoor banana chahiye? Sharab peena, yeh achha nahi hai. Kya usko, vaastav mein, guna banana chahiye? To, kaise hai ki, koi bhi niyam banaya jaata hai, maine pehle Plato mein yeh padha tha, but I was amazed to see, yeh Mahabharat mein bhi hai, ki, jab bhi koi niyam banate hai, to, we should not just see the good that can be done, when the rule is implemented properly. But, we should also see the harm that can be done, if the rule is implemented by selfish power hungry people.
Yeh niyam se kitna durupyog ho sakta hai, niyam ka kitna durupyog ho sakta hai, woha bhi dekhna zaruri hai. Na, keval niyam ke application se kya achha ho sakta hai? Kyuki, har ek rule jo hai, kya hai, wo jo authority ke haath mein ek shakti hai, weapon hai wo. Aur agar wo authority corrupt ho jaata hai, authority Duryodhan jaise hota hai, authority Ravan jaise hota hai, to phir, wo kitna durupyog kar sakta hai? Woha bhi mahatpurn hai.
Aise, Prabhupada jyote, zyada unhone ISKCON ko centralise nahi kiya. Kuch bhakto ka prastav tha ki, hum saare ISKCON ke finances ek central committee mein aayega. Sab andheron se so bhi funds re doga, ek central committee mein aayega.
Aur phir wo committee decide karega, kaun, kisko, kisko, kitna finance jayega. To GBC ne aise faisla kar liya, to Prabhupada ji ne GBC ko hi suspend kar diya. Leke, tom, yeh GBC ne permission ke bina liya hai.
Prabhupada ji ka kehna tha ki, don’t centralise so much. Kya hai ki, although we have to obey authority, the important thing is, Prabhupada also wanted devotees to be inspired in their particular services. Ki, wo prerana ke saath seva kar sake.
Point yeh hai, ki, jab hum, jab kahi cheeze aise galat ho sakti hai, par har galat cheeze ko gair kanuni banana hai ya nahi, yeh ek, yeh ek bada philosophical discussion. To abhi, drinking is bad. Par jab bhi, Vishwa ke itihaas mein drinking ko, jo humare paas 200, 300, 400 laal ka itihaas hai, jo well documented.
Jab drinking ko for example, illegal bana diya. To kya hota hai usse, aise nahi log peena chhod dete. Log kya hota hai, poora underground ho jata hai, poora illegal ho jata hai.
A phir log jada peete hai, usse sharab ka bhi quality hota hai, to usse quality kharab ho jata hai, usse alag alag pragya contaminations aa jata hai. Kitne contamination aa gaye pata hai, abhi Tirupati Ladoo mein contamination aa gaye the, bahut dukh aur krodh ki baat hai wo. Par kya hai ki, usse control nahi raha tha.
To isiliye, abhi police ko bahot se guna hai wo, usko hal karna hai. To har chote chote guna ko, agar koi jhud bolta hai, usko guna pata dege, to police kya wo karte bete ke, kitne police lage ke aise guna ko dikaalne ke liye. To, everything immoral cannot be made illegal.
Everything undesirable cannot be made criminal. Har cheez jo achi nahi ho, usko guna nahi pata sakte hai. To kuch seemai jo hoti hai, kya hote hai, some boundaries come by law.
But some boundaries come by culture. Sanskruti se aate hai. To abhi Paatshahat desho mein bhi aise hai ki agar, koi log sharaab pite hai, to wo kehte hai ki, koi sharaab agar 10 baje pi raha hai, isn’t it too early for you to drink now? Itan chaldi nahi pi raha chahiye, din poora din ke samasya aate hai, samasya hal nahi karate hai, first of all sharaab piyo, to kuch log kehte hai, I have to meet this person, these are the two ways boundaries come in society.
Now these are at a social level. Jo boundaries hoti hai, hum yaha pe charcha kya kar raha hai abhi, kaise, jo abhi aaj kal ke samaj mein, hum sab mein, jo Ravan jaisi pravrutiya hai, jo ichha hai, jo aatma ghatak hoti hai, unka niyantran aaj kaise ho sakta hai? To jo boundaries hoti hai, ek star pe externally aati hai, ek star pe externally aati hai, let’s say, social hoti hai, society ke dwara aati hai kuch boundaries, aur kuch hoti hai individual boundaries. To social jo boundaries hoti hai, wo kya hai? Law aur culture.
Wo ek niyam hai aur sanskriti hai. To abhi, koi hum se aur umra mein bekti hai, to unse thoda aadar se baat karna hai, unse anaadar se baat nahi karna hai, ye ek sanskriti hai. Ye koi niyam nahi hai, koi anaadar se baat karege, to aise nahi ke police humko jain mein daal denge.
Par ye sanskriti se, ye saya bartaon nahi karna hai. To jo social approval, disapproval hota hai, usse bhi kuch boundaries rehti hai. To ye jo hai, ek tarah se, samaj ke star pe boundaries hai.
Aur, doosra hai, ki vyakti ke star pe boundaries hoti hai. Vyakti ke star pe do boundaries hoti hai, ek hai intelligence, aur doosra hai conscience. Ki ek hai buddhi.
Buddhi se, abhi kya hota hai? Intelligence works at the level of reason, logic. Ye karege, to bahut bura phirama ho jayega isse. Ye mat karna, ye na mat karo tum.
Jo intelligence, vyakti ke andar se usko, ye karunga to bahut samasya aajayega. Mujhe ye nahi karna chahiye. To maan liye, koi maas khaata hai, uska heart attack ho gaya.
Doctor bolte hai ki, agar aap wapas khaage to aapka heart attack ka, jo chances bahut badh jayega. To shayad samaj mein wo meat kha sakta hai. Par, uske meat khaane ki ichcha mit jayegi.
Kyon? Mujhe maas aapyaat priya hai, par jeena aur priya hai mujhe. To kya hai, intelligence se kya hota hai, buddhi se hum consequences dekhte hai. Kya iska parinaam hoga? Aur parinaam ke aadhaar par, vyakti faisla karta hai ki, mujhe nahi karna hai.
Jo conscience hai, that works at the level of emotion. Jab hum kuch bura kaare karte hai, to hume andar se bura lagta hai. Ki kya hai ki, us vakti pe mein chilla aaya.
Mujhe aise nahi karna chahiye. To aise nahi ke, wo ekti mere paare jaake complaint karega, senior devotees ko pata chalega, sabko lagega ki, mein bahut gussa lo ekti ho, aur mera naam badnaam ho jayega. Isi liye mujhe usko maafi maangiye.
So, jab conscience hota hai, ki us samay, it’s more intrinsic. Ki jab humara vivek hota hai, vivek jagrat hota hai, to yeh kaarya se mujhe bura bhugatna padega, isi liye main kaarya nahi karuga hai nahi hai. Yeh kaarya andar se hi bura hai.
Isi liye mujhe nahi karna chahiye. To is tarah se agar hum dekhege, to intelligence or conscience, in mein se kaunsa boundary aur achcha hai? What do you think? Buddhi ya vivek? Sorry? Vivek. Kyuki buddhi kya hai? Buddhi kya har par, is kaarya ka kuch parinaam hoga.
Bura parinaam hoga, isi liye main nahi karunga hai. Par vivek kya hai? Yeh kaarya hi bura hai. Isi liye main yeh nahi karunga hai.
To kahi baar jab, jab kisi ko pashyataab hota hai, regret hota hai, to regret kyu hora hai yeh matma parinaam hai? Regret is because of what I did, or because I got caught because of what I did. To yeh bahut alag hai. Ki jo maine kiya uske baad mujhe pashyataab ho raha hai, ya karne ke baad main pakada gaya, isliye pashyataab ho raha hai.
To, to phir kya hota hai, doosra hoga, to shayad wo, wo bhi acha hai, utta to usko pashyataab hota hai. Abhi Duryodhan ko, Duryodhan ne Bheem ko maane ka prayas kiya, phir saare Pandav ko jalane ka prayas kiya. Nakhil Pandav ke mata ko bhi jalane ka prayas kiya.
Kya usko baad mein prayashit tha usko kuch? Haan, tha. His regret was, his plan didn’t succeed. Usko yeh pashyataab nahi tha ki mere kuch galat kiya.
Kya isse kuch samasya bhi aayi? Pashyataab hai, arre, woh purvachan tha, itna moorkh tha, unreliable vekti tha. Woh purvachan ko, zimmedaari didi thi usko jalane ki, par wohi jal gaya, bevukav kahin ka. To, aisa bhaav das ho, to kya hota hai ki, vekti jab galat kaare karta hai, to, usko pashyataab agar hota hi nahi hai, to phir, wo to bohot buri cheez hai.
Par, jo boundaries hai, we are talking about how to deal with lust. To kaise hai ki, ek hai ki boundaries. Boundaries, har ek vekti ko zaroori hai.
Aur, hum shastro ka adhyan karte hai, to usse hum dekhte hai, pata jalte hai, kahaniya sunte hai, ki kaise karma ka niyam hai, kaise alag alag log, bura kaare karte hai, to unko parinaam milta hai. To usse buddhi viksit hoti hai. Aur, jab hum khas karke, jab hum jap karte hai, bhagwan ka smaran karte hai, usse shuddhi karan hota hai.
Shuddhi karan hota hai, usse vivek jaagruth hota hai humara. Aur phir, kuch cheez hai, jo humko pehle se jo hai, wo buri, yeh buri hai, usse spashkar ho jata hai. Yeh buri hai, yeh mujhe nahi karna chahiye.
That is conscience. Par, itna hi kaafi nahi hai. Bhagwan kahte hai, bhagwaan kahte hai, abhyasena tu kaunteya, vairagyena chukrohyate.
To abhyas aur vairagya jo hai, inko alag alag tada se samjha jaa sakta hai. To vairagya ka ek artha hota hai ki boundaries. Ki, hume seemaon ke andar jeena hai.
To seemaon ke bahar jo bhog hai, wo main nahi karunga. Usse kuch niyantri na jaayega. Jo abhyas hai, that is to form bonds.
Ki, keval boundaries yeh pariyaap nahi hai. Ki, iske bahar mat jao, yeh mat karo, yeh mat karo, yeh mat karo. Theek hi, yeh mat karo, par iske andar kya karna hai? Agar mata, pita, bache se kehte hai ki, ghar ke bahar jaake mat khelna, khelne kehle ghar ke bahar mat jao.
To, bache to khelne wala hai, usko ghar ke andar kuch khelne ko dena chahiye. Agar ghar ke andar kuch khelne ko nahi hai, usko bole ghar ke bahar mat jao. To, kya karne wala hai? Wo jaayega hi ghar ke bahar.
To, kya hai ki, jo boundaries ka purpose, jo dharma hai, dharma ka ek tarah se, ek artha hai, seema hai, boundaries. Par, bhagwan jee pata hai, dharma samsthaapanarthaya sambhavami yuge yuge. Yeh kya hai? Society mein bhagwan boundaries establish kar raha hai.
Law and order. Ki aap aisa karoge, jo aisa, jo niyamon ka palan nahi kar raha hai, jo asuri pravratti ke log hai, unka binash hoga. Par, uske saath saath, aage bhagwan kya bolte hai? janma karma chamey divyam evam yo bithi tatvatah.
Wo kya, jo mujhe samjh paayege, aur mujh mein bhakti jaagruth hogi, aur wo mere tak aayege. Poota mad bhavamagatah. Toh yeh 4.7 aur 8 hai, wo boundaries ke baarein bata raha hai.
Aur 4.9 aur 10 jo hai, wo vaastam mein bonds ke baarein bata raha hai. Ki jab, when we have some higher bonds, then we can give up the lower desires. Iska matlab kya hai? Ki har ek bhakti ko kuch anand ki toh zarurat hai.
Uske bina koi reh nahi sakta hai. Toh agar humein constructive cheezon, achi cheezon se sukh nahi mil raha hai, toh hum buri cheezon se sukh dhundegi hi. Toh isliye, bhakti ka bond jo hai, wo zyada mahatupur hai.
Aur jo bond hai, jo hum Dasaray ke den, jo Ravan ko jala jata hai, that at one level symbolises, ki jaise humare andar jo aatma ghatak iccha hai, usko jala na hai. Par, Prabhushi Ramchandra ne keval Ravan ka vinaash nahi kiya. Uske baad mein, Lanka mein Bhishan ka rajya abhishek kiya.
Abhi kaise hai ki, jo Ravan hai, wo ha wo cruel tha, he was wicked. Uska vinaash khana zaruri tha. Par, aise nahi tha ki, saare Lanka wasi jo the, wo vasto mein asuri the.
Bhishan ka varnan aata hai, wo charcha karta hai ki, abhi Ravan meri baat sun nahi raha hai. Mere pura prayas kiya, toh abhi mujhe kya karna chahiye. Toh vichar karta hai ki, teen pariya hai mere paas.
Ek hai, ki, main vanwaaz chale jao. Main vanwaaz kiya, vanaprastha le lo. Main Himalaya chale jao.
Ki, aise kabhi toh aata hai ki, parliament mein, jo agar koi resolution paas ho raha hai, agar koi MPs ko sukhaar nahi karte hai, walk out karte hai. Ki ye, humare presence mein paas nahi hona chahiye. Toh hum, walk out kar lete hai.
Se, main chala jaoonga. Par, wo suchte hai ki, aur aise karunga, toh kya hoga, ki main bhi toh is rajparivaar mein raha hoon, iska sadasya hoon, ki, jo praja hai, unke prati meri bhi zimmedaari hai. Toh, main khudka statement kar loonga, ki, main Ravan ke kaare ko samarthan nahi karta hoon.
Par, jo praja ke prati mera kartavi hai, usko kaise poora kar paunga main. Toh, dusra vichar karta hai ki, main, Ravan ke khilaf bandh phukar sakta hoon. I can have a coup against him.
Coup matlab kya hai ki, rajah ke andar se hi, uske khilaf kuch pratikar karna, revolution karna andar se. Par, kehte hai ki, jo iss samay Ravan ka, do cheeze hai, Ravan ne itna Aishwarya Lanka badai hai, ki uske khilaf koi jaayega nahi. Log dekhege nahi.
Jab tak Aishwarya hota hai, toh log kya galat ho raha hai, uske zyada dhyaan nahi dete. A dusra hai, ki, Ravan ka bhaya bhi itna hai, ki, mera samarthan karne wale log bohot kam ho gaye. Toh ye bhi nahi kar sakta main.
Peesra pariya ye hai, ki main Ram ke paas jaunga. Aur Ram ko bataunga, ki tumhara shatrutva raakshas vamsha se nahi hai. Tumhara shatrutva iss raakshas aur uske samarthakos se hai.
Aur, kya hai, uska vat kar, aise nahi ki sab uska samarthan kar raha hai, uske khilaf bhi kuch raakshas hai. Aur unka pratitbha main kar raha ho. Aur, main tumhare saath aata ho.
Toh, abhi ye kya hai? Ye Vibhishan ne kiya. Aur Ravan ka vat karne ke baad, Prabhushi Ram ne Lanka ko annex nahi kar liya. Lanka ko Ayodhya ka hamsa nahi bana liya.
Lanka ko apna hi uska sanskruti tha, uska itihas tha, usko waise hi rakha. Par, usko Vibhishan ko raja bana diya. The problem was not that they were demons.
Raakshas ka kul hai, Bhagwan ke nisargam mein raakshason ke liye jaga hai. Par, jab raakshas jyada shaktishali ho jate hai, jyada shaktishali ho kar, woha apni seemaon ke pare jate hai, toh fir unka vinashkana zaruri hota hai. Toh abhi, jab aise hota hai, toh kya hai, Prabhushi Ram Chandra ne Ravan ka vat kiya, par, saare Lanka ka vidhwan se nahi kiya.
Lanka me unne Vibhishan ke prasthapana kiya. Toh ussi tarah se kya hai ki, jab, kuch kuch jyada aise hota hai ki, jab unse daala ek buri cheez ho jate hai, dusri buri cheez ho jate hai, kisi buri cheez ho jate hai, toh woh itne hata hai ki, I give up on myself. Ki mera kabhi parivartan hoga hi nahi.
Main parivartan kar hi nahi sakta. Aise nahi hai, Ravan, Lanka is associated with Ravan. But woh Ravan ki Lanka nahi thi.
Vibhishan ke Ravan ke pehle bhi Lanka raha kar rahi thi. Kuver ki Lanka thi uske pehle. Ravan ke baad me bhi Lanka rehne wali hai.
Toh abhi ho sakta hai ki humare hruday me koi Ravan jaisi ichcha ho sakti hai, jo raajya kar rahi hai. Aur uske khilaf hum jaate hai, baar baar uske udhiyantan karne ka prayas karte hai, par woh nahi hota hai. But we should never give up.
Kyon? Kyon ki, our heart is not permanently ruled by any lower desire. Our eternal identity is soul. Aur jo fallen hai, ki main patit hoon, yaha ek temporary designation hai.
Aur bhakti ke liye kya zaruri hai? Sarvopadhi vinirmuktam. Toh main patit hoon, yaha bhi ek upadhi hai. Abhi ek tarah se, kuch upadhiya jo hoti hai, woh humare bhakti ke liye anuku hi ho sakti hai.
Toh usko swikar karte hai. Par woh upadhi se zyada identify nahi karna hai humko. Abhi humme se koi brahmachari hai, grahastha hai.
Toh woh upadhi ko hum swikar karte hai, isliye, samaj mein kis tarah se hume bartao karna hai, woh samajhne ke liye. But usse hume over identify nahi karna hai. Toh waise hi kya, hum sab mein kuch conditionings ho sakti hai.
Par us conditionings se zyada hum identify kar lete hai, toh kya hota hai? Ki hum souls hai, hum bhagwan ke amsh hai. Bhagwan ka prem, bhagwan ki shuddha bhakti karne ki shamta hum sab me hai, yaha hum bhul jate hai. Aur kya hota hai? Kewal, arre mere huze mein yeh itna itni buri vasanai hai, aur inse kabhi chhut nahi sakta main.
Toh chhutne ka prayas hi chhod do abhi. Yeh aise hi hai. Woh bhawa jab aajaata hai, toh woh, we are doing a disservice to ourselves.
Kitna bhi patan kyu na hua ho, we are still souls. apichet asi paapebhyah sarvebhyah paapakruttama sarvam gyaana plave naiva vrajinam santarishya si. Bhagwan kehte hai, kitne bhi bade paap kisi na kyu na kiye ho, agar woh is naav, gyaan ki naav me chad jata hai, kya naav hai woh? yaj gyaatvaana punar moham evam yastasi paandava ye na bhutanya sheshaani drakshasya aatmanya atho mahi.
Yeh bhikti samajhta hai ki main bhagwan mein hu, main bhagwan ka amshu, aatmanya atho mahi. Toh woh agar samajhta hai, toh woh us gyaan ko swikar karta hai, us gyaan ki naav me chad jata hai, toh bhikti kisi bhi paap aur uske parinaam se woh pada jaa sakta hai. So I’ll make two points.
Abhi main dekha tha ki bonds, jo humein bonds establish karne hai, woh bonds kaise establish hote hai? Toh jo bonds establish hote hai, they are mainly by two things. Ek hai external aur doosra hai internal. Ki jab humein bhagwan se aur closely bond hona hai.
Param drishtva nivartate. Param drishtva kaise praapta hota hai? Jitna hum bhagwan ke kareeb jaayege, utna kya hoga? Krishna surya sama, maya hai andhkar. Jitne bhagwan ke kareeb jaayege, utna jo maya ka prabhaav kam hote jaayega.
Toh bahayi roop se jo hai, do cheeze hote hai, ek hai association aur doosra hai engagement. Ki hum bahayi roop se jitna ho sake bhakto ke sang mein aane ka prayas karein. Bhakto ke sang mein aate hai toh kya hai? Bhakt bhagwan ki seva kar rahe hai, shuddh jeevan jene ka prayas kar rahe hai.
Usse humko prerana mil diya. Aur sang hi nahi chahiye, usse seva chahiye. Mann bahut ghoomta hai humara idhar udhar.
Par agar hume koi engagement hai, koi seva hai, toh phir kya hota hai? Usme mann hum laga sakte hai. Toh even if we cannot drive lust out of our heart, we can crowd it out of our heart. Aise nahi ke, kam vasna ko pakad ke humare rudhais se chetna se humko dhakhe li sakte.
Par agar humare mann me, humare chetna me, agar alag-alag sevaon ka hum internalise karte hai, humare mann me bhar jate hai, toh phir kya hota hai? Uske dwara mann bhar jata hai, jo bhautik vasna hai hoti hai, wo chali jate hai. I have no time for lust. Toh kaise hai ki, even if we have lust, we have no time for lust.
Haridas Thakur wo hi karte hai, usko bolte hai, Nisha ko, later. Toh yeh bahaya roop se sangh mein rehna, aur engage rehna, seva karte rehna. Idle mind is a devil’s workshop.
Aur jo internal stirpe jo hai, wo hume, jab hum bhakti kar rahe hai, toh, jab when we have respect. Abhi Bhagwan ke liye devotion aana, kaafi samay lagta hai uske liye. Bhakto ke liye bhi, devotion aana samay lagta hai.
But if there is respect, Amanina, mann dena. Toh abhi na dhanam, na janam, na sundarim, uske pehle kya bataya gaya hai ki, mann dena. Toh agar respect hoga, out of that respect, we will naturally follow certain things, do certain things.
Toh Prabhupadi prabhupadi bolte ek lecture mein ki, jab hum jap karte hai, toh jap karne ka vrat lete hai. Toh prabhupadi kehte hai ki, ek bhakt apna, unhone, he had broken the rules, broken the vows. Prabhupadi bolte, letter likhte ki, you may do a vow in front of the deities, in front of the sacred fire, in front of your spiritual master.
Don’t you have a sense of honour? Kya tumhe samman ki koi baat nahi? Don’t you have a sense of self-respect? Toh, respect jo hota hai, respect for the things around us. Respect for the lord who is within us. That is the foundation of devotion.
Aur aakhari cheez jo internally, responsibility. Seva bahut ho sakti hai, jitna hum responsibility lete hai, basically iss se kya hoga? The connection will start becoming stronger and stronger. Jab Prabhupadi ko uttamaal krishna maharaj bole the, ki yeh saari, yeh saara construction hai, iska itna tension aa raha hai, mujhe japa mein distraught ho raha hai.
Prabhupadi, bahut chinta ho rahi hai. Prabhupadi bole, your responsibility for serving krishna, your anxiety for serving krishna will take you to krishna. Toh, jab hume bonds banane hai, toh when we take a responsibility, yeh mai zimmeda leta ho, yeh mai karne wala ho.
Bahut se engagement mein mil sakti hai, yeh engagement hoga hai, baad mein mahara man khali ho jayega. But when we take a responsibility, ki na khewal, yeh main prasad aa ke serve kar dunga, prasad service ki main responsibly dunga. Toh kya hota hai, jab engagement hota hai, toh us samay ke liye man lagta hai.
But jab responsibility hota hai, toh uske pehle uske baad mein man lagta hai. Agar hume class dena hai, us samay, ya uske thoda samay pehle, hum prepare karege. Tabhi man lag jayega.
But agar hum responsibility leta hai, ki I want to become a good preacher. Agar mujhe shastron ka sandesh achita sikhana hai, toh kya hota hai, har class hum achita sunege. Har shastra khud achita se padhege.
Toh, jo man ko fill karna hai, the way to fill our mind with Krishna, that is by forming these bonds, by taking responsibility. Jitna Krishna humare man mein aa jayege, usse kya hota hai, apne aap, jo hai, Krishna ka aakarshakta jo hai, wo reveal ho jayegi. Bhagwan kehte hai, atachittam samadhaatum nashaknosimai sthiram abhyasa yogena tato maam ichhaaptum dhananjaya Agar abhyasa karoge, abhyasa matlab, agar aap dhyaan se, mera smaran karoge, abhyasa se shabda hai, abhyasa sena toh kauntey vairagyan chagaye, vahi abhyasa shabda hai.
Abhyasa se kya hoga, bolte, maam ichhaaptum dhananjaya, meri prati tumhari ichha jagat ho jayegi. Toh, kya hota hai, basically bonds, how do I form, ek last point hume kar, it’s like the exposure to Krishna brings experience of Krishna and experience of Krishna brings enjoyment in Krishna. Ki pehle hume Krishna ko kutko expose karna hai.
Expose karna hai matlab, jahaan Krishna hai vidyaman, mandir mein hume aana hai, jahaan kirtan ho raha hai, sunna hai, jahaan hume katha kar raha hai, ho raha hai, wahaan pe aake, kut aana hai. Fir hume Krishna ko exposure chahiye, experience, exposure thoda bahar se hota hai. We want to put ourselves in a situation where Krishna is there aur uske baad mein kya hai, anubhav karna hai.
Aur jab anubhav hota hai, anubhav se dhwara dhira dhira hume pata chal lagta hai, vaastu mein, isme bada santushti hai, isme bada anand hai. To ramante yogino anante, to enjoyment isha, kabhi kabhi hum nakaaratmabhav se material enjoyment hota hai, par bhakti mein bhi enjoyment hota hai. To jo hai, ki jab hum bonds banate hai, we cannot automatically form internal bonds.
Ki humara mann Krishna se aakashit ho jaye, main hi aa sakta, automatically hume kar sakte hai. But we can make bonds, we can make commitment to expose our consciousness to Krishna. To sola mala dhyan se hum jab nahi kar sakte hai, jab vrat lete hai, nahi kar sakte hai, mann bhaagne wala hai idhar udhar.
But kya hai, certain quantity ke liye hum commit karte hai, to usse kya utna exposure to ho raha hai. To exposure mein, kuch to experience aayega, kuch to experience mein, kuch to dhira dhira enjoyment aa jayega. To agar maan lenje, itna sara exposure ho raha hai, usme thoda sa to experience aayega, aur thoda se to enjoyment hai, wo raman dhira dhira aa jayega.
Aur in this way, from the heart, just like the heart that was Lanka, jispe Ravan ka raaj jayeta, uspe Vibhishan ka raaj jayega. Waise hi, jo anaitik ichcha hai, jo bhautik ichcha hai, jo aatma dhatak ichcha hai, jo abhi hamare huday mein raaj jay kar rahi hai, uska vinaash ho jayega. Aur jo mangal mein ichcha hai, jo Vibhishan represent karta hai, wo mangal mein ichcha, hamare huday mein dhira dhira raaj jay karne lag jayega.
To yahi Dasara ka ek symbolic significance hai. Saransh mein, hum Dasara ke baare mein charcha kar rahe the, what Dasara signifies. To mein teen cheezon ke baare mein charcha ki, sabse pehle ki what ki kya hai, yeh jo ek etihasik hai, it is timeless and it is timely.
To, timely jo uss samay kuch hua, aur uska timeless significance kya hai. Aur, hum ne timely case mein dekha, kis tarah se, jab shraddha hoti hai, Ravishi Ramchandra ne Ravan ka vath kiya, par shraddha mein ek certainty hoti hai, ki the Lord will protect, par uncertainty bhi hoti hai. Kya uncertainty? When and how? Ki kab hoga yeh to Sita ko pata tha, yeh to vanra ko pata tha, kitne samay ke baar jeet hone wali hai.
Prabhupada ji ko pata nahi tha ki, jo mandir poore bhakto se bhare hue, kab aane wale hai. To, jo hum ne dekha ki jo, jo khas karke, what Ravan symbolises is not just calm, but it is calm plus krodha. It is the desire that rages against boundaries.
Jo ichcha, jo seema dharma ki jo seema hai, usko swikaar nahi karti hai. Phir iske baad mein, jo dusra point jo jagah ki, abhi why? To, what, why and how you are discussing. So, why is this relevant? Kyuki kya hai? Ki, jo self-destructive desire hai, wo hum sab me bhi hai.
Aur, jo self-destructive desire hai, aaj ki samaj mein bhi kuch boundaries hai, kuch boundaries nahi hai, but it can take us all towards destruction. To, isi liye, juss tarah se Ram ne Ravan ka vad kiya hai, to, ussi tarah se, the Ravana in our heart also. Humare andar jo, ichcha hai, uska bhi vad hona zaruri hai.
To, uske baarein kaise hoga? To, do cheeze mein dekhe, boundaries, ki Ravan jo boundaries ko swikaar nahi karta hai, boundaries jo aate hai, wo do cheezo se aate hai, external aur internal. Aur, external do cheeze se hai, ek hai, law, ki niyam se kuch boundaries hote hain, ki aap sharaab pee sakte hain, par sharaab pee ke drive nahi kar sakte hain. Par culture se aate hain.
Aur, dusra hai, intelligence, jiss se hum consequences dekhte hain, aur, jiss se, conscience, jiss se hume pata hai, lagta hai ki yeh andar se hi yeh jo kaarya hai, yeh bura hai. Aur, agar kisi desh ke boundaries hi nahi hai, to yudh hai hi nahi kar paayega. To, agar hum, humare kshamata ke nausaar, jiss se hum sangharsh kar raha hai, uske liye kuch boundaries nahi rakte hai, to jeetne ki sambhawana hi nahi hai.
Sabse pehle boundaries chahiye. Par keval boundaries paryaab nahi hai, uske baad mein, bonds bhi zaruri hai. Kyuki, bachche ko gole, is ghar ke baad khelne mat jao, par ghar ke andar kya kuch achha karne ke liye na zaruri hai.
To, external aur internal hai. To, external jo boundaries hai, bonds agar chahiye to, association. Sangat sanjayate kama.
Sang me humari divya ichhaye bhi jaagruth ho sakti hai. Aur, kya hai, engagement. Hum kuch ko busy rak sakte hai, krishnu ki seva mein, jiske dwara kya hoga? Hum, vaasta mein, humara man lag jaayega.
Aur, ke bhai sufficient nahi hai, andar se, hum ek respect ka attitude rakte hai. Jab seva kar raha hai, bhakto ka sangh kar raha hai, to, thoda aadar ka bhaa hoga, to, jo ho raha hai, wo hum gambeerta se lege. Aur, respect ke saath agar, aur responsibility aati hai ki, I want to remember Krishna.
I want to chant attentively. To, ye lege to kya hoga? Dheere dheere iske dwara exposure hoga. Exposure se experience aayega.
Aur phir experience se, Krishna me enjoyment aajayega. Susukham kartum avyayam jo hai, wo hain lag jaayega. Jaise, Ravana ka bhai prabhu ne vad nahi kiya, par Ravana ke jag bhai Vibhishan ko prasthapit kiya.
To, aisa hi, hume humare hruday mein keval, jo unethic iccha hai, uska vad nahi karna hai, jo buri iccha hai. Aur, jo achi divya iccha hai, usko bhi prasthapit karna hai. Wo, bonds ke dwara hota hai.
Aur, us tarah se, ye Dasara ka, jo timeless significance hai, wo humare jeevan me hum amal kar sakte hai. Bahut bahut dhanyavaad. Hare Krishna.
Kisi ka koi sawal ya comment hai? Bahut bahut dhanyavaad. Chaitanya Charan Prabhu. Aapki is presentation mein toh koi sawal hona hi nahi chahiye.
Lekin fir bhi ek mein vishay ke upar mujhe, mein soch raha tha, samay ke prabhaav mein, jo ye pichchare banti hain, films, ye bhi ek humari sanskriti hain. Jo aaj ke din itna graphic ho gayi hain, censor board hai, lekin abhi theatre jaane ki bhi zarurat nahi hain. Toh aise vishay bachchon ko itne aasani se mil jata hai, toh tabhi hum, is challenge ko hum, toh kam umar me hi, aise kaam vasana jaldi se jaag jaati hai.
Toh aise challenge ko hum, aur ye bhavishya mein zyada zyada hote jaa raha hai. Ek toh, ye toh hai. Doosra hai, aaj kal ke adhunik mein ek samasiyan hain, koi vivaah nahi karna chahate hain.
Vivaah, kya zarurat hai kya vivaah karne? Marriage as an institute is obsolete. Ye bhi vichar bahuti prevalent hote jaa raha hai. Toh aapke is presentation mein, is muddhe ko hum kaise address karege? Okay.
Yeh ek katheen hai cheez. Doh cheeze kaunga mein, ki yes, jo ashleen cheeze hai, wo bade aasani se aaj kal kisi ko bhi mil jaati hai. But you know, you can look at it, usko oolti tarah se dekhte hain.
Ki, instead of saying, say, porn is so easily available, kah sakta hai ki, when it is so easily available, why is everyone not using it constantly? Ki, because the human heart longs for something more. Yeh jo bhog ki jo cheeze hai, bade aasani se mil jaati hai. Toh, constantly bhakti bhog kyu nahi karte rehta hai? Kyunki kya hai ki, isse santushti nahi milti hai.
Toh, best hota ki agar wo man contaminate nahi hota, usko exposure nahi hota hai, toh, achha hota. But, we have to live with the world we are in. Jaise ki, the soul is much stronger than the body and the mind.
Jo aatma hai, wo man aur sharin se shakta shali hai. Aur jo aatma ki, even if you don’t say the soul is calling for Krishna, the soul is looking for meaning in life. Kuch artha poorn karna hai.
Paramaartha nahi chahiye, par kuch artha toh chahiye. Abhi, YouTube pe hazaaro free movies hai. Aur bahot se log dekhte hai.
Par itna, ussi YouTube pe movie hote hue, koi lecture kyon koi sunta hai? I hope you are getting the direction I am going. Ki, jo bhog hai, woha, it doesn’t satisfy. Aur yeh bhotikwadi log bhi samajh rahe hai.
Isili, now they can go in two different directions. Ek hai, ki you try to have jab, ashlinta se santush nahi hoti, woh ashlinta ko hi aur uttijit banao. And that is happening.
Jo poorn bhi aur perverse hote jaara hai. Par doosra hai, ki vekti usse, what do you call it, a person gets fed up with it. And a person starts looking for somewhere else.
Aur iska matlab yeh nahi hai, ki they want to give it up completely. But this is not enough. There has to be something more.
Toh kahi baar aise hota hai, ki agar hum Pashyad Desh mein jaate hai, waha pe yog ko ke jeevan mein kuch boundaries nahi hai. Culture ke daal kuch boundaries nahi hai. Aur unka conscience wagar kuch hai nahi.
Of course, people ODCs nahi jaate hai, isliye woh kehte hai, protection wagar rakhna chahiye. Kuch boundaries hoti hai usmein. But phir bhi, even among these youth, kuch bhi boundaries nahi hai, unmein bhi thoda, woh kehte hai abhi, post-materialism west mein aa gaya hai.
Aur post-materialism India mein bhi aa raha hai bhi. It is not non-material. Post-material culture matlab kya kehte hai woh, ki when young people, jo koi career jahaate hai.
In the past, America mein 1950s, 1960s, 1970s, 80s tak kya tha? Kaunsi naukri sabse zyada kha ka? Paisa degi. Wohi naukri chahiye toh log ko. Par abhi Bharat mein bhi jaise thoda paisa aa gaya hai, toh yuvak, mujhe kaunsi naukri zyada paisa milega? Woh nahi.
Which job gives me job satisfaction? Toh, people are looking for meaning in life. Ki wale woh apne job mein dekhte hai. Aaj kal yukon mein activism bahut badh gaya hai.
Volunteer kar ka kuch cause ke liye. Shahid wo misdirect ho jaate hai, kis cause ke liye volunteer karte hai woh. Kahi baar jo leftist log hote hai, unko bolte hai ki samaj hi pura corrupt hai, samaj ki khilaf tum vidro karo.
Aur usmein wo chal jaate hai. But the point is, the human spirit yeh matlab aatma hai, jo sharir, maanav sharir mein, the human spirit is too strong to be forever distracted by superficial pleasures. Toh, that is the hope for humanity.
Otherwise, agar woh nahi hota, toh aap kahi rahe hain, pura sathya hota hai ki log pura pura patan hain aata tha, samaj ka. Ho raha hai patan, I am not saying it is not there. But kaise hai ki, ek tarah se aap boundaries de sakte hai, boundaries ko log respect nahi kar raha hai.
But uska matlab yeh nahi hai ki everybody is just wasting their time 24 hours a day in doing these things. The human, you know, we can actually trust the soul much more than we trust the society. The soul’s spiritual longing, it may not be for Krishna right now, but toh longing hai, it is there.
Toh bharat se main, 2014 mein I started travelling abroad for the first time. This was the first thing that actually I had to re-conceptualise. Ki, even people who don’t respect any of the boundaries that we consider sacred, jo seemai hum bolte hai, bahot mahatpurn hai, woh swikar nahi karne hai.
Par fir bhi, jo hote hai, aise log bhi, bahot aadhyatma mein roochi rakhte hai. Aadhyatma mein roochi rakhte hai. Kyun, kya hai ki, woh ek prakaar ki sanskruti mein jee rahe hai, aur wahaan pe, unko us prakaar ki jeeda sababhi ho jata hai.
They want to be cool, they want to be accepted, but still they are longing for something more. Toh, I would trust that. Aur, yeah, as far as marriage ka bhaav hai, it is a problem.
But, alag alag tarah se, people need relationships. Everybody, we are relational creatures. Yeh satya hai.
Usko koi nahi tal sakta hai. Toh, there is no relationship without commitment, without responsibility. So, exactly kaise aage jaayega, hum bol nahi sakte hai.
Par, in different ways, even in mainstream society today, like Prabhupada used the general word, illicit sex. But, you could split it into premarital sex and extramarital sex. So, it is true ki premarital sex has become more like a cultural norm now.
But, phir bhi, even in today’s world, extramarital sex is frowned upon. Kya hai ki, you know, if you want to fool around, don’t get married. If you get married, be serious.
So, yes, people are marrying later. But, I wouldn’t be too pessimistic. Kya hai ki, my faith in people’s core spirituality is much more than society’s distractions and degradations.
Wo hone wale hai aur wo bahut, it’s a terrible situation, no doubt. Jo, pandhra minute mein, abhi, a person can see more images than what previously a person could see in 50 years, even if they had money to get very titillating images. Toh yeh satya hai.
Toh jab aise hai, phir bhi, log kuch aur kyu soch rahe hai? Log kyu kuch aur soch rahe hai? Toh, the human spirit wants something more in life. Toh, I think, jo, if we do not emphasise boundaries too much, boundaries mata poorna hai, agar bonds ka moka hum dete hai logon ko, agar wo bonds form karne ka moka dete hai, toh log aage badhte hai. Aise ki hum kehte hai, log aaj attention span bahut kam ho gaya hai.
True hai, but with every generation, students ka jo IQ hai, wo increase ho raha dikh raha hai. Jo, focus kam kar paate hai, par agar aap bachho ke video games bhi dekhte hai. Aaj ke liye video games itne complex hote hai, agar aap, dekho, ek ghanta jayega samajhne ke liye kya game hai yeh, uske baad mein khelna hota hai wo.
But they just get it. Video games bhi khelte hai, ghante bhajate hai, wo hum waste kare bolte hai. But actually, usko khelne bhi dimaag lagta hai.
I am not recommending video games. Point yaha pe bol raha hu ki, we shouldn’t just be dystopian. Ki sab kuch bura hi ho raha hai, aise nahi hai.
Jo, jab bura ho raha hai, usme bhi, kuch achhahi zarur zagrut ho rahi hai. Aur, so kaise tap karna hai, yeh ek chunauti hai. But, I see, abhi kaise hai ki, aaj kal mandiron mein yuvak aa rahe hai, boyfriend girlfriend saath mein aayege.
They are not ready to respect the traditional boundaries. Unko pata nahi hai, unko parvaan nahi hai, unko. Phir bhi mandir mein aa raha hai.
Pubs abhi har jagah pe hai, kitne saari jagah jahan pe aa sakte hai. Why are they coming to the temple? Toh kuch toh hai. Selfie dekh ke social media pe dalna hai.
But social media pe unko approval mil raha hai, uske liye toh kar raha hai. Toh approval kyu mil raha hai? Because things are changing. Toh, bahuti jagat aise hai ki, there will always be things which are going down, there will also always be things which are coming up.
Toh humein jo, jahan pe sattva dikh raha hai, sattva ka thoda sa jalak bhi dikh raha hai, usko humein appreciate karna hai. So, the human search for meaning. Main ek mitra hai, wo recruitment karte hai jobs ke liye.
Toh aaj kal jo yuvak hote hai, unko salary important hai, but I want a meaningful work environment. I want to feel that I am making a difference in my life. Yeh bahut mahatapur lagta hai unko.
Toh abhi, how to make a difference, kaise main kuch samaj mein parivartan kar sakta hu, woh shayad unko pata nahi hai. Aur woh unko batana, yeh hamari zimmedaari hai. But, I am not too pessimistic.
I hope I have answered the question. So, thank you very much. Ramachandra Bhagwan ki, Srila Prabhupada ki, Gaur Bhaktavrinda ki, Itai Gaur Premanandai.