Om Sri Ganesha Yamaha Om Sri Saraswathyai Namaha. Om Sri Guru Bho Namaha. Om Samastajana Kalyanai Niratham Karunamayam. Namami Chinmayam Devam Sadgurum Brahma Vidvaram.
Om Vasudeva Sutam Devam Kamsa Chanuram Ardhanam. Devaki Param Anandam Krishnam Vande Jagadgurum Hari. Arjuna wanted to know the essence of sannyasa and tyaga, because they both appear to be same or similar.
So now we have seen Bhagavan very exhaustively explained, here tyaga, It's called sacrifice, abandonment. But this tyaga is actually So the essence of tyaga is the renunciation of personal likes and dislikes and attachment to fruits of actions and even the results. That are not only meant for oneself and that will happen only when you perform your duties.
So the emphasis is on performance of duties without likes and dislikes. And then that is called as Tyaga. Not Tyaga means you have to give up karma only. Now anyone who does that, that Tyaga Phalam Nala Bheltham.
The Rajasic, Tamasic type of Tyaga, the result of Tyaga is Shanti, Ananda, Manasudhi. That they will not get. Therefore Tyaga phala is Shanti, Shuddi, Ananda. Then, what is Sanyas? Sannyas is the renunciation of the sense of ego, I.
Because I say, renunciation of likes and dislikes. Who has likes and dislikes? I have likes and dislikes. I perform this karma for this result.
So this, when a person renounces this sense of doership, which is more subtle, then that is called sannyas. And that person is never bound. Even if our person has karmas, all kinds of karmas.
Now having said that, now Bhagavan takes up very beautiful topic. And that is called the holistic vision of life. Hmm?
You see, to give a very simple example, see, if I get a headache, some day there is a tablet, medicine, I take it. Then there is a backache, then there is a stomachache. So all that may be, but the real solution is that I must have good health. Isn't it? Otherwise, all the time you are treating this, Correct?
But if I enjoy good health, then everything is taken care of. So, now people keep on asking question, how to deal with success, how to deal with failure, how to deal with disappointment, how to deal with relations, emotions and frustrations and separations and repression, expressions, so many. So individually, how can you go on and on and on and on? Actually, you must have total vision of life.
then only you can live your life fully. And that's what Bhagavan says, And he says, the jnata and karta will be one, therefore karta, karma and jnanam, they are of three kinds and we have to know. So here jnanam I will translate.
It's very vision of life. What is your vision of life? See, all our actions and reactions in life depend upon our vision of life. Our vision, that determines our value system. It may appear little digression, but I want to tell you one thing.
See, there are different schools of thoughts. So many schools of thoughts are there. And why there are so many differences there? So one very basic point is, what is the means of knowledge, valid means of knowledge they accept?
And therefore if you read a philosophical book, the first chapter is generally epistemology. Epistemology, that means inquiry into the valid means of knowledge. I'll just give you example then it will become very clear. See there are some philosophies, they say we only accept direct perception as the valid means of knowledge.
What I see, I believe that. That's all. It is called Pratyaksha Pramana.
So anything that we don't see and all that doesn't exist, we don't believe in it. So then what happens? Their whole vision of life will be determined only by their direct perception.
And therefore, you say, the notion about themselves will be, I am this body. Because that is only seen. They are nothing other than body. This is me. That's all.
And what is the goal of life? Enjoy. Enjoy.
Because there is no next life, nothing. The body is gone, then everything is gone. And how to enjoy? Eat, drink and be merry.
But somebody say, I don't have anything to eat and drink. Then borrow money. Borrow money?
But if I borrow I will have to pay? No, when you die nothing, nobody is going to come after you, so therefore don't worry. You see this kind of thing, I am not joking, they say, Runaam krutvaa, krutam bhibeet. Take loans, Margine bat kona ane male piche.
When you die, nobody is going to follow you. So don't worry about it. So such kind of philosophy will be there then.
Then? Then even science will have no role actually speaking. Because science at least you perceive and then your intellection is there, reasoning is there, logic is there and all that.
Anuman, Praman is there. But here nothing. So what I have to say.
Whatever is your Shraddha, your vision of life, according to that only your value system will be there. According to that only you will respond here. So therefore the socialist people are there, communist people are there. there, atheists are there, agnostics are there.
Agnostics? Agnostics means they have not made up their mind, whether the reality exists or doesn't exist. Some people are very clear, no it doesn't exist.
Some of you are very peculiar, existentialist and nihilist and materialist, idealist. So many isms are there. All these are there because of different means of knowledge, their interpretation, their understanding and therefore the whole vision changes.
What is your vision of life? That will guide everything, every aspect of your life. Okay?
So now let us see what Bhagawan says. He says there are three types of vision. In that all things will be included.
A variety of vision. of schools of philosophy, these, that, everything will be included. These three types of Jnanam he calls.
Jnanam, the vision of life. Okay? Now let us see the first one. Sarvabhuteshu. vijaya naikam sarva bhuteshu naikam bhavam avyayam ikshate avyabhaktam vibhakteshu tadnyanam viddhi sattvikam viddhi means you understand This knowledge, this vision is Satvik, noble, pure, uplifting, elevating.
And what is that vision? In the light of which you see this. Sarva bhuteshu yena ekam bhavam avyayam ikshate.
That by which or in the light of which a person sees, is able to see. What? One immutable being, presence, existence, reality.
That's called bhava. Bhuvavati, asti. That vision in the light of which a person is able to see the presence of one immutable reality.
Where? Sarva Bhuteshu. In all beings, all things. Bhuta means Bhavantiti Bhutani. All that which has come to existence called Bhuta.
We are not talking of Bhutpretha. Sarva Bhuteshu. So all that which exists, all things and beings, so that knowledge by which one sees one immutable truth present in all beings.
And how they are? Vibhakteshu. For our perception.
they all are divided, separate. One thing is separate from the other. But that avyayam bhavam is avivaktam. It is undivided. Akhanda it is.
So as we look at this world with our fleshy eyes and with all our sense organs, then we see many and varied things and beings. Countless things and beings are there and each one is separate from the other. You see, even two fingers are not similar, even two identical twins also not fully identical, there will be some difference, or even two leaves of a tree also not similar.
So what do you find? So much variety that is there. So if you look at each and every individual, everything is different from the other.
And for that much wisdom is not required. Right? A stone is different from a tree, tree is different from animal, animal is different from man, and man is different from woman. We can see very, very clearly. And this is a river, this is a mountain.
Everything can be seen separately. But to be able to see that in all these separate, divided, looking, appearing things and being, there is one common, imperishable, undivided and indivisible. It's not only undivided but it can be divided also.
Indivisible that reality is. The ability to see that is called Satvik Dhyana. Oh, okay. Now we will see the Rajasic and then we will see Tamasic. And then totally we will understand what difference it creates then.
Okay? Then we will see now the Rajasic also. 21 Shloka number pruthaktvena tuyadnyanam pruthaktvena tuyadnyanam nanabhavan pruthagvidhan nanabhavan prithanam vetti sarveshu bhuteshu tad jnanam viddhi rajasam Now we are just now, sattvic was pointed out, one in many Immutable in all modifying things, undivided, indivisible in all separately appearing things, that is called Satvik Jnana.
Pruthak Chvenatu Yajnanam Nana Bhavan Pruthak Vidhanam That knowledge by which a person knows and believes and accepts and thinks. What? That all things as they are appearing different, they are different. Each thing is different from the other. So, nana, bhava, anputa, guida, arputa, so many, so many things and beings are there, and they are different from each other.
So, that person only sees differences. He is not able to see what is the common point. And that is how generally we know, when we read different schools of thoughts, again we'll ask, what are the differences in the different schools? Is there any common point? Very few people ask, is there any common point there?
Common ground. When it comes to religions also, so many religions. Right?
Religions, culture, and countries, people, different, different, everything is different. So we ask only differences. And there are plenty.
So, this vision is that, that each one is only different from everything, and as we see, so we see differences. That one common factor is not known, seen, perceived and some people don't even want to know it. Then that is called Rajasam Jnanam. Okay, now let us see our wonderful jnanam, tamasab jnanam.
So one is a very noble, uplifting or elevating vision. Second is a mediocre one. Any third? That is considered, Udharatam considered as Tamas, very dull, low kind of vision. What is that?
Yattu Krishnabad Ekashmin Karya Saktam. When taking the part for the whole. Ekash means karya sakta. Sakta means attached to only one product, one thing, one thing of this world.
And how it is taken? Krishnavat. Krishnavat means purnavat, as though that is all.
Like we say, dollar is God. Money is required, no doubt about it. But if someone says that only for making money, acquiring money, that alone is the whole life. Those who are sportsmen, you know, my sport is my life.
Life is a sport. But if you take only one sport as life and then you are not able to play something, then your whole life is gone. Isn't it?
So, but when a part, a small thing is considered as the whole, that is be all, end all of life, and attached to that, a-hai-tukam, and there is no logic whatsoever in that, no rhyme and reason, why you are so much attached to that? Huh? Meri nazar se dekho. Then only you will say, look at it from my, through my eyesight.
But there is no reason why people are so much attached to that. They just can't get... So many addictions the people are caught.
Very terrible kinds of addictions. They have drug and drinks and all. Is there any valid reason to get into that?
But there is so much that after that you can't without that. Karye sakta ma hai tu kam. It is finite, alpam is very limited, small thing. There is no truth, no substance in that. No meaning in it, no purpose in it.
But attached, what to do? That is called tamasajnana. Okay, now we have seen the three shlokas.
Now come back to, we start from the beginning. When a person has got this vision of seeing what called the oneness of things and beings, or unity in diversity, or one common presence of truth in all different ways, difference says, then what will be his vision? That even though he sees from perception all different things, but then, see, start from this.
All are sitting here, each one is different from each other, but all are human beings or not? Yes. All are human beings. Next step. All are living beings or not?
Yes. You see, now you just compare. The moment you see the difference, there what you will see, the moment you ask someone, what is your name? Abdul Karim.
Muslim. Immediately, mind immediately register that. What is your name? Michael. Krishna.
Subramanyam, South Indian. My classification immediately just begins. Based on religion, culture, state, this, that. immediately, oh you are from here. And then, again, because of that, we have got all our preferences, affinities, attachments, likes, dislikes, prejudices.
Because the moment you see the difference, but we say that all are, after all, all are human beings only then. Thank you. Yes.
So somewhere tragedy happens and I say I will be sending money only to these people belonging to this religion or that. Then what happens? But the one who has got the vision of oneness, he will not think in that way. The way of thinking will be different.
Because sarva bhuteshvenekam bhavam abhyam ikshate So that person is able to see that oneness and therefore, do you know, wherever that vision of oneness is there, then this love for that being is there. And where love is there, then seva bhava also comes there. Then you are ready to do anything.
See the implication of that of the Satvik Jnanam is that when that person is able to see that then you say I am one with all because the same truth is in me That is called Madatma Sarva Bhutatma Tasmai Shri Gurave Namaha So that my own self is the self of all beings. That one thing when you are able to see, then you will think of the welfare of all. Then there is a love for all, concern for all, and readiness to serve.
irrespective of caste, colour, creed, religion and all those things will not be there then. And then that person's effort also will be to bring integration, not division. So this vision is unifying. So even the family also, if there are some differences are there, that person will try to see that the differences are resolved and all remain one.
Because united we stand and divided we fall. So therefore that person's effort will be, wherever that situation is there, to see how that integration is brought about. and not create more and more divisions. They are already there. Why are you creating more divisions then?
See, for practical purposes, like you know, one nation is divided into so many states, let us say, because of the practical process of governance. But afterwards, you know, what happens? That it does not remain objective.
They become very, very subjective only. Then the problems also arise. Now, only men and women, oh, how much problem.
Men think that they are superior to women. They think. There is a very famous saying that one man was saying that in the head of the family, I am the head of the family, I am the head. The wife said, I am the neck. The head can't move without neck.
You please understand, here, there, wherever, it is only neck only you move. So okay, you be the head. I don't mind.
But how many problems are, isn't it? Because the feelings are so strong. But what men, what women, not all the...
See, the implication is far-reaching. Where is the vision of oneness, there will be love for others. And the love will manifest in the form of service, seva and all that.
That will be what I call the implication of Satvik Jnanam. Sarva Bhuteshuye Naikam. That's called Advaitam. But Shankaracharya is expounded, propounded, propagated, promoted and all that.
Advaita bhava only. Now, where only differences are seen, then what will happen? The moment you see differences, then there will be likes, dislikes, preferences, prejudices. They will belong to my group, then they belong to my group. I, my, you, yours, immediately that division will be there.
Now you see in Ramayana you saw that all were in Ayodhya, all family living one. But that Manthara was able to put some thought in Kaikeyi's mind of this Rajasic type. Shiva, otherwise for her, she thought Ram, Lakshman, Bharat, Shatrughna, all are my children only. Then suddenly, no. Ram.
Kausalya's son, Bharat, Maya's son. If Ram becomes the king, then Kausalya will become the Rajmata. Division created, see?
But the greatness of Rama and Bharat, they didn't allow that division to play. It's full game. They said nothing doing. Because they had Satvik vision.
Mahabharata also, all the cousins, he separate, he separate. And then, it became a big war. Oh, our India, when under foreign rule, British rule, all were, all were Hindu, Muslim, everyone together only they were struggling to get freedom. Oh, the time of, suddenly, we are separate, we are separate.
But even now haunting. And why should we talk about them that our families, where all families are very, very so. Our Chinmay mission, very pledge of the first line say, we stand as one family bound to each other with love and respect. I say that is, that's why it is the most ideal thing.
But we have to ask this question. Each one should ask, do we stand? Make it an interrogative question. Do we really stand as one family?
And I'm not talking the mission, huh? At home also. Everywhere. Do we stand as one family?
Then you convert it. Do I? In that, do I really consider as...
Our family only I'm talking about. I'm not talking about organization, nation and all that. Then suddenly you'll find...
Not all families, I am not talking, but many places what happened, we are not standing as one family, we are only standing as putting up with each other, that's all. And each one is trying to looking for an opportunity to just get out. Then that is no good. Because this is Rajasam Dhyanam. You see the play of Sattva Rajas, it will be seen everywhere.
You see we don't understand how things are happening. Brother, brother, partner, partner, and all the business partners, suddenly something happens. How the divisions appear?
That division is the result of Rajas Jnanam. It is playing big havoc. That unifying vision is not there.
That is a thing. Then, so the result will be this kind of raga, dvesha, partiality, prejudices. I might...
you yours and that will be the creating division now Thomas ah ha ha Thomas when you take part for the whole and as that that gives rise to fanaticism foolish attachment fanatically attachment and that what that alone is just true everything else is wrong Then it can be a religious fanaticism, political fanaticism, economic, social, wherever you go, at an individual level. Only just one thing, how can that alone be the final thing? How can that be the only thing?
How can that be the whole thing? But nothing. So then, this kind of attachment happens and then what happens if I put all my heart and soul in only very small thing and if that goes with my whole life, it's gone. That's a person commits suicide, is that suicide is the result of that.
Because the person puts something only in verse, small thing and that person sees that this is not possible, he says, it is better to die. And the dangerous thing is, sometimes he doesn't die. This is the problem. But why it happens, suicide? Why?
Why the person becomes so hopeless, frustrated? And why? It's because of Tamas Jnanam.
I thought I will never pass in my exams. Even before appearing for exams, or I will not get that job, or I will not be able to marry whom I want to marry. Mar gaya. Arre? So this is what it is.
Whether a suicide or person commits murder or kill somebody, that also is a tamas only then. For only selfish reasons, for something that, their hired killers are there. Just for money they can kill anybody. Who do you want to kill?
You just tell them. ...kill me, or I will kill... Oh, what are these things? So the fanaticism and this kind of all tendencies, they all are the results of all tamas jnanam.
How to call it jnanam also? This very kind of very faulty vision of life and there all this is happening. The religious fanaticism creates problem.
And then people say, religions are dividing. Religions are not dividing. But this religious fanaticism divides. Or any kind of fanaticism, when that which is there, it will divide only. Destroy.
Destroy. On one wall it was written, support peace or else I will kill you. He is a very good peace messenger and all that, that is very good. But he loves peace very much, but in this way.
So when we start thinking very seriously about it, so then what we'll find that this sattvic vision's implications will be like this. Rajasic, Jnana's implications and we are seeing everywhere. Everywhere we are seeing it.
At all level, our individual level, family level, social level, national level, international level. All these are we not seeing? And the Santa Mahatmas, you know what, they try to integrate. Their vision is Satvik, so therefore they try to say, why are you fighting and all that?
There is only one Sabha Maharama Rahya Prabhu A.K. Rama in you, Rama in me, and Rama everywhere in everyone, and love everyone, nobody is an alien person, and the moment bhajan is over. So many things happen, because so many times what we see we don't even know the meanings also, and there is no such feeling also. But these visions are playing, whether we know or not, because of this, these are the results, wherever we are seeing that, result of that only.
Satvik vision, Rajasik vision, Tamasik vision. And therefore, the one who has got Satvik, his value system also will be different. His value will be what?
Live and let live. Give and forgive. Such kind of vision will be there.
And a tamasik will be there. Kill or get killed. Live and let live. Cut throat. This is a cut throat competition.
That's all. Maro. So whichever way that I can just get it, my work done, I'll do that.
So the whole thing is different then. This love all and serve all, just don't talk of all this, love all and serve all and all that. It doesn't work in this world.
Don't take out this sentence without any reference context and then say Swamiji was saying that. I am saying that the person of Rajasthani, Tamasivari, that they will say like this. Or they don't talk, hey here is the money, money, money.
Everything is fine. Interesting, one girl went to her father and said, Father, I am in love with some person and he also loves me very much and I want to marry. Father asked, does he have money? She said, all men are same, he is asking same thing about you. Love and everything is fine, but money is not there.
Money is there or not? Haa, money. All these are interesting things. Sabse bada rupeya hai sabunte. So, yattu krsna vad ekasmin karyesaktam ahaitukam atatvartavad alpam ca tatthamasam udharatam That is called tamas dhyana.
So now, I just indicated, you go on thinking about it and everywhere, whatever you see, then you will find this is because of sattvic dhyana. Why this man thinks in this way? Because the vision is sattvic. Why this person thinks like that?
Vision is Rajasekha. Why this? Tamasekha. Then slowly we should become aware how I look at it. All things and beings, all happenings and all that how I am looking at it.
Please see that. Atatvarta vadal pamcha. Now, we have seen three types of What three types of vision?
Now they will influence our karma. Okay, so now what we'll find here, Bhagavan is telling three types of karma. Actually a person of sattvic vision will do Satvik karma His karma will be called as Satvik only But what will be the speciality of that, Visheshta that we must understand So here, the aim is not only Just to give, this is Satvik Rajashe Tamasik.
But it is meant for our introspection. That where we stand, and then also we have to see, that we have to correct it. If our thinking is like that, I must correct it. and then have sattvic vision in life. Now about the karma also.
23 shloka number. apala prepsuna karma apala prepsuna karma yat tat sattvikam ucyate yat tat sattvikam ucyate Now, Niyatam Karma, what is sattvik karma? Niyatam.
Niyatam means Niyatam which is enjoined on you, which is your considered obligatory duties, obligations and this is called bounden duty it is called. So first of all what I am doing, is this my Kartavya or not? Kartavya Karma, Niyatam.
Sangar hitam, we'll see all the translation for Sangar hitam, without attachment. Aragadveshata krutam, and done without any personal likes and dislikes. Aragadveshata krutam. Afala prevsuna, and the karma done by a person who is afala prevsuna, is not hankering, craving, after that result of that action, then that karma is sattvic karma. Oh, first is niyatam.
Niyatam is what? Prescribed duties. That's called Niyatam Karma. Ordained duty, enjoined duty, prescribed duties. Now the question is, Niyatam by whom?
By whom? Now you see, a child is born in a family. Right?
So the family, the parents are the first one who will tell him, do this, do that. So therefore first thing is, niyatam by parents only. Oh, at least up to the age of 5, 7, 8. So one is, our parents, or there are some family traditions, are there or not?
So family. So according to that whatever he says that you should do then that is Niyatam Karma. There afterwards the boy grows or the girl grows and they go to the school.
Then the moment you go to school, Niyatam, the schools also rules and regulations are there and do's and don'ts are there. So the school authority will tell you that this is what you have to do. School, college, university, wherever you just go. Niyatam will be there. Right.
Then you take a job. Take a job, you get a job. If you are lucky and all that, so you get a job. So the job also, all job specifications are there.
You are appointed to this post and your duties are this and responsibilities are this and authorities are none. Sorry, these are the authorities. Whatever is that, everything that which is given to you. So then your pay will be this, this, your insurance, this.
and this and that and that and that. So actual paycheck this you will take and all. Okay?
So there also niyatam or not, in the office it is all. I say once you take up that job then you have to do it. Then you can't say that I will not do because you have already signed it. Suppose you join a social organization, voluntary organization, so there also when you join, they also have got rules and regulations, then you also follow that. Clear?
Yes, clear. Then, whichever religion you belong to, in that religion also there are religious duties and all certain things are also said. Which is the shastras are there and the shastras says that you must do this, that also there. So religious duties are also there.
You live in the society, the social obligations are also there. Yes. So, duty is a peculiar thing.
You don't have to go in search of that. They are already there. Because wherever you go, Already rule is there and therefore many places before the Yajna lecture begins also first house rules So they already tell you that these are the house rules This is what you have to do this everything is there so niyatam everywhere niyatam So there is authority and authority has said this is what you have to do And sometimes, those spiritual seekers, they themselves also decide, now I am going to do this, isn't it? And worse, if you decide, morning I will get up, I will do this meditation, then you should do it.
Because nobody has imposed on you, but you have also only prescribed for yourself, then that also becomes duty then. Oh! And I must do only Niyatam Karma. But generally whatever we are told to do, we don't like to do that.
We like to do something opposite or someone else's things we always like to do. Our own work we will not do. And some people poke their nose in everybody else's affair and all that.
I would say, mind your own business strictly. So first is sattvic karma, nyatam. Then, sangrahitam.
And there is no attachment. Now, attachment to what? You see, attachment to karma and attachment to karma phala also is there. Some people know that they are attached to doing certain things, they get so much attached to that karma, they are not ready to live. Now they cannot do it, they cannot, but I will only...
One actor was there, he used to play the role of Krishna, Krishna in our drama. I will only play that. Then he became old, his stomach is coming out and this and that, fat and this and that.
But I will only pay. But now you should know that you have passed that where Kishore murati, where is Kishore murati, where is sthoola murati. You forget attachment, I will do, I don't want anyone else to do that.
Attachment to karma or attachment to the result, I want that result, this result, this result. Why? When you are doing, when that is over, just say bye. Kataam.
But as long as you are in that post and position and that you have to do it, you must do it. But no such thing that I will only do it and I will never allow anyone else. No such thing. And a phalaprepsuna and there is no such crazy.
for the result of that. Now, result of karma, you know, certain results, what you call as gross results. In the beginning, we are attached to gross.
What will I get? Material gain. If I do this, what will be my material gain? After some time, we may not be hankering after material thing, but at least people's appreciation, recognition. You know, it's subtle.
I didn't want anything. I wanted two words of love. Only two words of some love and affection.
But they cannot... That's what happened. One man was an elderly person sitting and one young lady entered.
There was no other seat, so he got up. He sat down. So she sat down.
And sat down and got busy with her, so purse opening, this. This man bent down and asked her, Did you say something? She said, No. No.
After some time, did you say something? She said, no, no, I didn't say. Again he bent up. Did you say something?
She said, no, no, I thought you said thank you. He wanted to hear that thank you from her for that and poor man and she was completely engrossed in her. Now it is true that she should say but why are you so much about that that somebody has to say thank, thank, thank. If you didn't say it, then don't say it. Someone not said it, not said it.
You did your job, that's all. What is the thing? What you?
There is no recognition. There is no appreciation. No appreciation whatsoever. I quit.
They say, okay. They don't feel anything if I say I quit. Then they say, okay.
See this. Desire for fruit can be grosser, can be subtler, can be very very subtle and all that also you know. Shankaracharya Bhagwan has said in the commentary on Karmanyavadi Karaste, that in performing only karma, your right is there, no even desire for it.
He said, moksha mapi. There is no desire for moksha also. What moksha? What liberation? I have to do my job, my duty.
So much of alaprepsunam. Then somebody says, why? This is my duty. Kartavyam.
May the Lord be pleased with this. That's all. And aragadveshata kratam.
No personal likes and dislikes. This we have seen earlier also. No pleasant, unpleasant duty or anything like that.
Duty is duty. At a given time, whatever I have to do, I just do it. So then that karma is called Satvik karma.
The Satvik karma. And then now again look at it with the Satvik vision. So when a person will perform this karma, that karma will not create division.
Isn't it? And the interesting thing is, duty is generally only towards someone. Children have duty towards parents.
Disciple have towards guru. The person and family towards the society. So it is only you are putting the other person only in the front and for that you are doing it.
So therefore your personal thing has gone. That is called Satvik vision. In the light of sattvic vision, that is one truth is present here everywhere, and my ultimate goal is to realize that truth only. So therefore it is with that aim, only you do it, then that is called sattvicam karma. Niyatam Sangarahitam Aragadveshat Akrutam Apalaprepsunakarma Yattat Satvikam Uchyate Navarajasik Our Gurudev has so kindly, you know, has made the chart also and then given everything for our easy understanding, you know.
Like the mother feeds the child, you know, making everything, all food and putting them out like that. Like that. Yattu Kame Suna Karma Sahankare Na Vapuna kriyate bahulayasam tad raja samudagritam tad raja samudagritam that karma is considered raja's karma how is that? yatta kamev suna karma kamev suna it Desires of the particular material gain and result.
Kame suhis karma. In other words, desire prompted. And that also selfishness. What will I gain?
See in kartavya karma, what can I do for others? But here it is. It is called kamyakarma. Not neda karma. Kamyakarma.
Desire prompted. What will I get? And in that you know, in that what will I get? It's alright. But in that also if you follow whatever the laws, regulation, everything, then one thing.
But this, the desire sometimes becomes so overwhelming, then you say what rules, regulation and all that. I want to fulfill my desire, that also can, is possible then. Desires will make person compromise. All the time he will not do only the right thing alone to fulfill his desire.
But anyway, Kameyapasuna Karma, Sahankarana, Ahankarana Sah. I am and I want it for me. Kriyate. And another thing is Bahulayasam. Bahul aaya samay, big pomp and show and nowadays you know children's birthday parties and the child is one year old.
The child doesn't know also anything. Even in India and all that, child's birthday party they are having in Bangkok, Singapore. They live in Mumbai, Mumbai, Mumbai. What is wrong with Mumbai? No, no, Bangkok.
Singapore. And they have got theme parties for children. Baba re baba.
I don't know much, but here and there I go so detail. Then the wedding party, anniversary, and another thing, new thing has come, surprise party. And the Bahula Ayasam, just to give that person a surprise, what a big organization, network they have to do. One becomes in charge, calling everybody to...
Surprise! And sometimes the real surprise comes to that person because nobody organized any surprise party. Poor person was all the time hoping, hoping, hoping. Yes, someone is coming. Daughter-in-law has come, what is that?
Today is my birthday, so? So what? What do you mean by that?
I am born, so? Hare Krishna, Hare Rama They are Rajasam They all are Rajasam There is no need of all these Huh? Even if you get a cake, you can eat it like this Huh? Anyway, why should I criticize anyone? Only this is an example of how the Kriyate Bhavnayasama So in the Rajoguna, the tendency will be there.
Even simple things, but they will go on stretching and elaborating and big palms showing. both these, that one, why? Then that is called Rajasam.
Rajasam Karma. Rajas Karma. And then, just to show that, because the vision of differences are there, so I have to show that I have certain things which you also have, and I have certain things which you don't have. Therefore, I must have that something more than that to know.
All these are, we call division, divisions are there. And when you create more division, then competition, and then going on. Now let us see the Tamas Karma.
Tamas Karma. Anubandham Kshayam Himsaam. Anavekshacha paurusham mohadarabhyate karma Yat tattama samuccate Yat karma mohad arabhyate The person does that karma under the influence of delusion, illusion, infatuation, ignorance.
Wrong notion is called all moha and then when that person does Anaveksha without seeing without considering all these things Girpada, daddodpada, what is that? Anubandham, Anubandham means if I do this karma, what will be its consequence? Somebody says, have you thought about the consequence?
We'll see later on. When something happens, we'll see it. But you should think before.
Think before you act. You people, you know, very cowardly people, you know, all the time so, so cautious, so cautious, so cautious. Over-cautious people you are. Just jump!
Or what will be? Anubandham dekha hi nahi. Kshayam. Kshayam is loss.
You want to get something, but how much time will be lost? Energy will be lost? Your money will be lost? Thought will be lost? Sometime even the relations will be lost?
Have you thought about the loss that you are thinking of that one gain? But in that one gain, how many other losses are there? Have you considered that? What loss will be there? I told you know, dekha jaayega.
He'll see it, why are you so bothered about that and all that. There may be lot, I will gain that. But is it worth?
So much of time, energy, effort and everything you put in. And what will be the gain? Have you thought?
Nothing thought. So, anubandham anavyaksha, not considered what will be the consequence of it, what will be the loss. Himsam, himsam is injury, harm, how much harm you will be causing to someone just to just fulfill your only desire and all that. It is their problem. In this world only might is right.
So, himsa, the harm that will be caused. So many physical level it may be, emotional level it may be. Himsa.
Another thing, paurusham. Have you considered your own strength? Whether you can do it or not.
Bhirya wrestler say. Picked up a fight with the wrestler. And there was one boy, you know, always picking up some fight and always coming with the blues and bruises and all that, you know.
And one day he came home and then he had black eye. I can't fight. Mother asked, who gave you that black eye?
He said, nobody gives anything free, you have to fight for it. Fight, Sugriv saw Ravana there on the terrace. It is said there.
In Valmiki Ramayana story, not in Tusi Ramayana, not even. Rama and whole army is there and one day Sugriv saw Ravana and he got so angry and furious that this Ravana took away Sita, he kidnapped him. He jumped there on him.
Raghunath and Sugriva, their strength was so different, you know, individual. And first Ravana was little confused what happened suddenly one monkey jumped and all that on But then when he found that other he gave up so the Sugriva Perplexed anxious, but somehow you know he entered into his armpit and beat him there and then ran away immediately some And somehow jumped and came back. And there Bhagavan Rama chided him, you know.
He scolded him, but very softly, but very firmly. He said, Sugriv. Without exactly this, Anubandham, Kshayam, Himsam, Anapeke, Paurusham, you never consider what will be considered.
Can you really fight with that Ravana? Then why we created, collected all army and we have come here and all that. If you individually can go and do that.
I understand it is because of your love for me and all that. But it is more avivek. We have to plan everything properly first. As Guruji says, plan out your work, then work out your plans.
But planning is first. A thoughtless action is a tamo guna lakshmanam li. So, Bhagavan said, Satvik Rajasik Tamasik Jnanam Then Satvik Rajasik Tamasa Karma Okay, so now when we also do take up any work, we must see.
you know, what will be its consequence and compared to gain, how much loss will be there. If loss is more and more and more, what is the point in that, it will cause so much harm to so many and whether I can do it or not, you first see that you can do it or not. Mohat should not be.
Now having said that, so Jnanam we have seen, Karma we have seen. Now Karta, Karta, the doer, the worker, Karta. This is another very important beautiful topic.
Karta Satvika Uchchata. First is Satvik Kartan. And actually, those who are working particularly in voluntary organization, particularly, they must read this sloka more carefully. Our Gurudev also has given a true worker.
He is a long time back and a true worker that had come in Tapon Prasad also. Afterwards we will see who is a true worker. The true worker, Satvikarta, not only voluntary organization, especially I said, but in life itself, throughout, because you cannot make division like that.
So, who is a noble worker? Satvikarta. Mukta Sangonaham Vadi. dhrut yutsah samanvitah siddhya siddhyor nirvikarah Karta Satvik Uchate Karta Satvik Uchate A person of these qualities is called a Satvik Karta, noble worker. Who is that?
A true worker. True sevak, you call sevak, you call worker, who is that? Mukta Sangha. Mukta Sangha, free from attachments.
Attachment to already said material things or even appreciation, recognition, all those things, it means nothing. No attachment to anything. Mukta Sangha.
Anahamvadi. Anahamvadi, not every sentence begins with I, I. You saw that? I.
Did you ask who did it? I. But he said Anahamvadi means no such kind of I, I only did, I only did, no. Mukta Sangaha, Anahamvadi, Druti Utsaha Samanvitaha, Samanvitaha means endowed with the qualities of Druti, fortitude and Utsaha, enthusiasm. Druti Utsaha Samanvitaha.
Siddhya Siddhya Oho Nirvikaraha, unperturbed. In other words, equanimous, in siddhi, asiddhi, success or failure, something happened, not happened. The same, such a person is called sattvikarta. Mukta sangona ham vadi, drutty utsaha samanvitaha, siddha siddhor nirvikaraha, karta sattvika ucyate.
Now, see. We'll take some examples, you know. And I think Ramayana is the best place to take example.
Whether it is Bhagwan Rama or Hanumanji. You know, example of Satvik Karta. Hanumanji. Mukta Sangha.
He has no attachment to anything. Ram Nam only, just Ram Nam. That's why I will find when everybody was given some reward, even Ram, Lakshman, Sita, that they didn't know what to give to this Hanumanji.
Ramji said, I don't know what to give. And he hugged him. He had no attachment to anything, wanting nothing.
Anahamwadi. How did you cross that ocean? And how did you kill those Rakshasas? And how did you burn that Lankhaya? You say, oh, Bhagavan?
Prabhu Mudrika Leenimukha Mahi Jaladhi Langi Gayatara Jainai It is only your Mudrika with your name that was in my mouth. And on the strength of that ring, engraved with that name, I just crossed. You did everything. I am only a monkey, only jump from one tree to another, what he can do? But only because of you.
So, going, while coming, Sita ji gave her chudamani. And so I came. No way, I said. But Jambavanji was there and he told Ram, Bhagavan all that was done by him only.
We all went there together but job was done by only him. But he himself what? No, all credit goes only to Ram.
And then if you look at Rama, After winning the battle of Ravana, he came back. And do you know, with him came this Nala, Neela, Angada, Jamavana, Hanuman, Sugriv. Everybody came with Bhagwan.
And Bhagwan was introducing them to a sister Rishi. And he said, Guruji, it is because of these people I got the victory. I could gain the victory. And to them he said, it is because of the blessings of Vasishtha Rishi, we got that victory.
So now, giving all credit to the hard work done by this Vanaraja and blessings of Vasishtha Rishi, nothing to himself. So, Anahamvadi, Mukta Sangha, Anahamvadi. And Druti Utsaha Samanvitaha.
To search for Sita, great patience was required. And Utsaha. And Hanumanji Utsaha. What to talk of enthusiasm.
Fast action with enthusiasm. Lakshmana was hit by that missile. And they said you have to get that medicine, life-saving drug. Overnight you have to come.
Who can do that? Hanumai said, I will do. So from south all the way he will go to that parbat and bring that. But how fast you can go and come back?
You know, one Raman he said, If there is a boiling oil, in that you put some mustard seeds, how long it will take for them to crackle? You know, those who know the kitchen, you know, when they have hot, hot, hot, hot, hot oil, and if you put the jeera or mustard seeds, I also know some peculiar, they put the pot, they put the oil, cold and in that only they put the rice and they wait, keep on waiting for that oil and when it is going to crackle. You should put it when it is hot. So he said, hot oil, how much time it will take for, in that time I will go and come back.
See, what? Dhruti, dhruti means fortitude. I will not take more about dhruti because Bhagwan is going to speak that dhruti has three kinds.
Dhruti means fortitude, patience, all that we will see again. Motivation is required, isn't it? Many, sometimes I go and the people say, they give me the topic, she tell us how to motivate our workers.
I said all the time I think how to remain motivated. Myself I had to know how to remain motivated. And keep on your utsha, abhare baba. That enthusiasm has to be there all the time. So he says, mukta-saṅghaḥ, anahamvādhi, dhrtī-ucṣāḥ samanvitah, siddhya-siddhya-nirvikāraḥ, unperturbed, undisturbed, same, you know.
Okay, sometimes there is success, sometimes it is not there, all that. Sometimes you get success more than expected also. Sometimes it...
This time it has not happened, next time it will happen. What is that? That one who is able to maintain that equipoise, that is called Satvikarta.
So I think this is more than enough. We have understood the examples and all that. When you think about that, it is so wonderful.
Either Hanumanji giving all credit to Rama, but Rama giving credit to his Guru. In our Gurudeva's life also I have seen that, when I have seen, everything passed on to his Guru only. So that's what it is called.
Mukta Sangaha Anamvadi, Druti Utsaha Samanvitaha, Siddha Siddho Nirvikartaha, Karta Satvika Uchyate. So now there is a Rajaskarta, Tamaskarta. we will see of them and then three types of dhruti three types of buddhi so I told you Bhagwan in the mode of three now so three all the three things but they are so wonderful they bring our vision make our vision very clear ok now let us sing in the name of the Lord let us sing I don't know what we will sing today Jai Jai Ram Krishna Hari Jai Jai Ram Krishna Hari Jai Jai Ram Krishna Hari You are not singing loud. It is very difficult.
Jai Jai Ram Krishna Hari Jai Jai Ram Krishna Hari Jai Jai Ram Krishna Hari Jai Jai Ram Krishna Hari Krishna Hari Syaavara Rama Chandra Kiya Radhaavara Krishna Chandra Kiya Sadguru Nath Maharaja Kiya Om Purna Madaha Purna Midam Purna Purna Budhachyate Purna Sya Purna Madaya Purna Meva Vashishyate Om Shanti Shanti Shanti Shanti Shanti Hari Om Shri Gurubhyo Namaha Hari Om