Understanding Tyaga and Different Visions

Om Sri Ganeshaaya Namaha Om Sri Saraswathyaya Namaha Om Sri Guru Bho Namaha Om Samastajana Kalyanai Niratam Karunamayam Namam Itinmayam Devaam At the request of Arjuna, Bhagavan explained what constitutes the essence of Tyaga and the three elements. And what we found, Tyaga is actually the preparatory stage of Sannyas. So we have already explained that and Tyaga is what is earlier called as Karma Yoga. That Karma Yoga is only this Tyaga. And that Sannyas is Jnanam. Then Bhagavan said that you must have a total comprehensive holistic vision of life. And then he explained three kinds of vision. And we have seen how these three kinds of visions are acted out in this life, in this world, in the life of people, whether they know it or not, but this is how that is experienced. So three kinds of visions, Satvik, Rajasik, Tamasik. In Satvik, even though we see differences, but we understand the presence of oneness. And second Rajasik, we see only differences and give them that reality. And Tamasik is only take part for the whole and yet fanatically attached to that. Then after saying three kinds of vision, we saw three kinds of karma. Satvik, Rajasik and Tamasik. They will be there under the influence of these three visions. Now we are seeing Karta, the worker, the doer. So, sattvic karta we have already seen. We have seen this in the book. And also in the world there are so many. And I know that in our Chinmay Mission, Houston also, there are many good sattvic vartas, kartadas, etc. So it is going on so nicely. Thank you very much. So what was that Sattvic karta? Now let us see Rajasikarta, the one who is mediocre. But after all he is also Karta and this you can see everywhere. It is not, it went everywhere. Now 27th shloka number now. Am I right? 27? karmakalakret suh lubdho himsatmako asuchihe harasya shokanvita karta rajasapparikirtitaha rajasapparikirtitaha What is this Rajaskarata? Ragi. Ragi. Full of attachments. Raga. And we have seen the raga, insistence on the fulfillment of desire in a particular way only. And when the objects come, holding on to them, raga, raga. So many many dictators also you know, the whole country revolts against them but they will try to kill everybody but they want to hold on to that power. Ragi. Karma phala prepsuhu. And, extremely, what you call, attached to desires, karma follow prefs, desires of the results of karma. And those results also always want in terms of material results. I already told you, when the karma is done, karma follow will come. But only go on hankering for that, only that sort. Anything you ask him to do, what will I get? And what will I get? Always in terms of material things. Not, suppose you say, you will get the opportunity to serve. I say, don't talk all these kind of opportunity to serve and all that, you know. What will I get? That only tell me. That's called karma phala prepsu. If there is nothing for me, then I am not going to do anything. Why don't you work for our mission? Yes, what will be my commission? So, my mission is to get commission, that's all. If there is something, I will do. karma phala prepsuh rāgī karma phala prepsuhu lubdhāḥ Now, lubdhāḥ, how to translate it? Lubdhā means greedy. You see, greedy, greedy means what? Greedy means greedy. You know, somebody said that, you know, in this world, people are, some people are socialist, some are communist, some are capitalist. But someone said, no, most of the people are Moorist. More is to me is, every time say, I want more, I want more, I want more, I want more. You see, I read a very interesting joke recently. What a joke. One man asked the other person, who is more happy? The one who has got million dollar, he is more happy? Or the one who has got ten children, he is more happy? So he said, one who has got more, ten children, he is more happy. He said, how? He said, because then he said, I don't want more. But the millionaire doesn't say, I don't want more. And the moment you want more, then the struggle, trouble begins. So, lubdha, whatever I got, I want more, So he says I want more and that is one thing is okay you know somebody wants more but the lubdha is he's not only said I want more but that means he wants to grab other person's wealth also. You see if you want your own share you want to multiply that more that is that is understandable. But you have your own, then you want other. Like when a father, two, three children are there, one got his own share, but he wants other person's brother's share also. And grabbing it and all that. Then that is called lubdaha. And that greed makes person blind. Greed for power, money, pleasure. They know, I want more and more power. And they say, no, absolute power corrupts absolutely. So that also greed. So much power already. No, no, no, absolute power I want. More and more pleasure I want. More and more comfort I want. Lubdhaha. Then naturally he will become himsatmakaha. Violent nature. Because when the desire and greed is not fulfilled, then he becomes very violent. Naturally. So first is ragi, is attached. Then everything desires as a result of that action. Then not only desire, then greed more and more. Violent and Ashuchi he, Ashuchi means impure. What do you mean by impure? Impure means his motives are not pure. Such a person sometimes may be appearing as doing something very wonderful thing, but always has got some kind of what you call ulterior motives Some hidden motives will be there So the face value will think, oh so nice So nice, and then later on you come to know what so nice I should have thought thrice before, because the person, very different. He is bent upon cheating you. That's called Ashuchi. And such a person will be what? Harsh Shokanvita. He will be always singing between Harsha and Shoka. When all things are happening according to his all these desires and liking, aww, elated. Otherwise, dejected. All the time. Now he is angry, now he is very happy, now elated, now deflated. So children, moment to moment, so that face, you know, like weather forecast. Harsha Shokanvita Sache Karta is called Rajas Karta And again and again I am saying All this elaborate analysis Is meant for introspection It is meant for observing ourselves That we have to improve And become the Satvik It is not meant for labelling other people Dekha, dekha, dekha I told you know One person went to that religious speaker and said, you know your lecture was very good. Why? How? Whatever you said, I remembered one or the other person from that. He never thought that he also falls in this category. Now if you look at our life, many times whatever we do is very false in sattvic category. Something falls in rajasic category, sometimes tamasic also. So now we have to see that everything becomes sattvic always. And the sutra is given in the second chapter only when Bhagwan says, Nitya sattva sthaha bhava. So always abide in Satva Guna. But what does it mean? The elaboration is in the 14th chapter, 17th chapter, and now this 18th chapter. That is the meaning, abiding in Satva Guna. Means our vision must be Satvik. Karma must be Satvik. We must become Satvik. Now therefore, so elaborate discussion is. is here now. So now, and then you see the comparison. Now wait and see who is a tamasik karta. Aha, tamasik karta also we'll see. Shatho Naishkritiko Alasaha Vishadhi Dhirgha Sutricha Kartatamas Uchchate Karta tamas ucyate, this lowest kind of karta, dull and totally ignorant, indulgent, indolent and such a karta, what is he? Ayuktaha, ayuktaha means not integrated, yuktam is integrated, ayuktam is not integrated. You know... As I told you the best commentary on Gita is Bhagavad Gita. So in the second chapter only what is Ayukta that is pointed out and again in the fifth chapter also everywhere. He says, There it is said, when the mind dissociated from the intellect but gets carried away only with the senses and fascination. So the mind is agitated. Ayukta not integrated with the intellect. Intellect goes on saying. Chubh bhai toh. Always you are bhai. This little voice. Called conscience. Is most troublesome. You know. The man said, you know, what to do? Whenever we read the scriptures and all that, you know, everything that I like to do is either illegal, immoral or fattening. And that's what I want to do. And the man said, recently I read so much of evil effects of smoking, drinking and all that indulging that I stopped reading only now. So the intellect says something, you know, what is that? So but, they are called Ayukta. Not Yukta with the intellect. Only senses. Mind and senses. They are going on vacation, trip, picnic and all that. Outing Jaa Rae! That's called Ayukta, that's called indulgent in the sense pleasure of the God. Prakrutaha, opposite of Prakrutaha called Sanskritaha. Sanskrit means refined. A cultured person is called Sanskrit. Prakriti, here prakriti means what? Living on impulses, that's called prakriti. Very rough and... He gets angry, immediately he will show that anger. But you have to think about it. A cultured person will think, you know, educated cultured person. Nothing. So, one is sensualist, one is impulsive, there is no refinement at all. That is called prakrdha. Swami has used strong word vulgar he has said Prakrita means what here? very living on impulses only Instincts only is impulsive Stabdha Stabdha, stubborn Unyielding, unbending. Once one notion has come in the mind, he will just hold on to that. Stabdha. Stabdha also means arrogant, stubborn. The example is that in the Ravana's example, anyone told him, you should return Sita, you told me that. He kicked. On the final day also when he was left alone, only few, only soldiers were left with him, Rakshasa. He told them, you see, I have created this enmity on the strength of my power and strength and might. Now he is seeing continuously everything losing battle. He said, this time also I am giving you. If you want to join that, you can go. But if you stay here and then run away, I will kill you then. But you say what? I have done my... Won't listen to anybody. The only person who told him... That you should return Sita and he did not get angry with his wife Mandodari. She only could speak to him. But all the ten heads were out of order. Stabdha. Stubborn, arrogant, unyielding. Sometimes he knows that what he is saying is wrong, but once I have said no. Once he said, we said. Or but you have said foolish thing, doesn't matter. But it has come from my mouth. Stabdha, ayuktaha. Prakrutaha, stavdhaha, shathaha. Shathaha word is such a peculiar word. It means foolish and it also means wicked. Both the meanings are there. Wicked person. Now sometimes you know if you see the Mahabharata, Kauravas and Pandavas. Some people sometimes they say, you know Pandavas also had weaknesses. They were not 100% perfect and all that. They also had weaknesses. I said yes, they had weaknesses. But they did not have wickedness. Whereas Kauravas were wicked people. Right from the childhood that Duryodhana wanted to poison that Bhima and all that. Such wickedness was there. So there is a lot of difference. And whatever weakness Pandavas accepted also that. And if they had to go through the result for they went through that. But Kauravas were not like that. So anyway Shathaha is wicked. And also fool. Foolish. And that wickedness is pointed out in Naishkritikaha. Shathaha Naishkritikaha. Naishkritikaha means what? Naishkritikaha means, suppose one ant is going after a grain of sugar. And this wicked man will take away that grain of sugar. That means what? Hitting on the very livelihood of a person. That is called Naish Krutika. You see, in Hindi there is a saying, Kisi peeth pe laath maro, pet pe laath mat maro. Even if you want to kick somebody, you kick on his back, not on his stomach. That means not on his employment, not on his livelihood. Don't take away all that. But the Naishkritika is a person who will try to kill that person and they will take away the livelihood of that. Kauravas didn't want to burn down all the Pandavas and that Khandoprastha. You see, kill, starve them to death. That's called Naishkritika. Wickedness. Now a person may not be all these things, huh? But any one of those qualities are there, then they are tamas only. Ayuktaha, prakrutaha, stabdhaha, shathaha, naiskritikaha, and alasaha. Alasaha means lazy. Lazy means what? Always postponing things. Alasaha. In Sanskrit, Larayor abhedaha. La and ra, they can be used synonymously also. So alasaha means arasaha. Arasaha means no interest in any good thing, finer things and all that. No interest. You see, when a person becomes lazy, just tell. When he has no interest in anything, about that he is always lazy. Correct? Because you don't have interest. Like for me, morning walk. Alasaha. When it comes to walking. I went to San Jose and somebody said you should go on a morning walk. One friend of mine used to come and we used to go for a walk, five o'clock. Almost one year or so I went. But you know, many times I used to think he may call that today I cannot come. But he was coming. Only later on I came to know he was waiting a call from me. That was the best part. So then instead of every day it became three days a week and tapering down. So what I tell you whichever thing you don't have it you become little lazy about it. But somebody is very nature is lazy about everything. About certain thing you may be lazy and that is one thing. But anything, what is the hurry? You know there is a very famous shloka Doha in Hindi. Kaal kareso aaj kar, aaj karso abhi. Kaal kareso aaj kar, aaj karso abhi. Palme pralai hogi, bahuri kare ga kab. Means what is to be done tomorrow, do it today. And what is to be done today, must be done now. Because if the deluge happens, when will you do that? The lazy person says, very good, when deluge, nothing to do then. Finished, very good. Deluge, the whole world is dissolved now. And he will say opposite. Aaj kare sok. What is to be done today, do it tomorrow. What is to be done tomorrow, day after tomorrow. What is the hurry, we have to live long life. They are also wonderful people. Ayuktaha, prakritaha, stabdaha, shathaha, naiskrutikaha, alasaha, about the tamas, Bhagavan has given maximum I think adjectives on that, and vishadi, vishadi, vishadi means gloomy always, sad, dejected, depressed. Sad, no utsaa. What happened? Nothing. Why are you so sad? My face is like that only. Vishad. Sad, melancholy. And lastly, Dīrgha-sūtri. Dīrgha-sūtri means a person who has got a long thread. Literally meaning, what is long thread? Means what? Long thread, procrastinating. That alasaha, that... Shankaracharya said beautifully on this commentary, he said, Yatkāryam. Adhuna adhyava kartayam tad shanmasena pi na karoti iti dirgo sutri. That work which is to be done now or at least today, but this person even months will pass. Did you do that work? Sometime he may ask, which? Which work? I had asked you, when? What? The Pramada, Alasya, all these are Deerga Sutra, long rope Correct? By that time whole situation changes and then by that time someone else does it I am telling you certain places you know When any work to be done I said that how that work will be done, who will do it Swamiji, you don't worry. It will be done. I said, it will be done. That's okay. But who will do? Don't worry, no. I'm telling you, don't worry. And you know, the day is coming nearer and nearer and nothing is happening. But you say, nothing has happened. Don't worry. And then sometime, you know, last but we have to find somebody and then he does and all that. The work is done. Finally somebody does it. And then this man says, see I had told you. But he was responsible and all that. Because what to do, the last moment somebody will do it. I told you, Swamiji, it will be done. It happened, right? But who did it? What was the quality of it? What was the standard of it? All that nothing. Or how much more will you describe? Ashok Taha, Prakrut Taha, Stam Taha, Shat Taha, Naish Kutaya, Alas Taha, Vishadi, Dirga Sutri. Now I am telling you one and same person may not be having all these qualities. even one or two or three or whatever then he will become a tamaskarata tamas hmm so we have seen now three types of jnanam three types of karma three types of vision now what let us see what Bhagavan says let us see budher vedam drutesh chaiva budher vedam drutesh chaiva gunatastrividham shrunu prochamanam se sena prathaktvena dhananjaya Hi, hey Dhananjay, Dhanamjayati, iti Dhananjayaha, the conqueror of wealth is called Dhananjay. So Arjuna, you have conquered different kinds of wealth, now this also, and Dhananjay is one name of fire also. So, you should be like fire, bright, brilliant, going upwards like that, you know, bright. Hey Dhananjay, now, listen. What? What I am going to say now, that listen. And I am going to tell completely. Listen. But what? buddhe he vedam drutesh chaiva Gunatah, Vedam means classification of the buddhi and dhruti. Gunatah, based on the gunas of sattva guna, rajoguna, tamo guna, the buddhi is also three kinds. And dhruti also three kinds. Now buddhi, what is the meaning of buddhi here? Buddhi is... Intellect, gently say intellect. Intellect is the faculty of discrimination, faculty of understanding, it's called buddhi. Buddh means to know. From that buddh word, buddhi has come. Viveka vati buddhi So buddhi's lakshana is observation, classification, analysis, understanding and then doing things That's lakshana of buddhi, nishchayatmikavrtti buddhi So this buddhi is the faculty of understanding, discrimination also is of three kinds And druti means fortitude Dhru, word is dhru means to hold The ability to maintain, to hold, sustain, patience, all this is called dhruti. We will see that. So Bhagavan said that also is of three kinds. Buddhi is three kinds and dhruti is three kinds. Now let us see what is this buddhi, what we are talking about. See earlier what Bhagavan said, jnanam. Jnanam is called vision. Now what happens is, In our life, different things and beings and events, happening, situations, all that come here. And we should be able to judge them and whatever knowledge we have gained, in the light of that knowledge, we should be able to see that and come to a decision. So, jnanam is what you call knowledge or the vision. But its practical application the ability to apply it practically is called buddhi. In our satsang question and answer session, everybody asks that. You know, I know this, but I don't know how to apply it to a given situation. That means what? Jnanam is there one. But buddhi is not there. Suppose someone has got the knowledge, medical science, knowledge is there. The only problem is the doctor cannot diagnose. A patient went to a doctor and he told some symptoms. Afterward the doctor asked, Do you feel very tired when you get up from your sleep? Yes, doctor. You feel dizzy also? Yeah, yeah. I feel dizzy. You feel like throwing up? I feel like... Doctor? What it is? See, doctor say, I don't know because I have the same symptoms every day. Now, suppose you have all the knowledge of anatomy and physiology and all the medicine, but he cannot understand what problem this person has then. That is what Jnanam is there, but Buddhi is not there. Application, how to apply that knowledge in our day-to-day situations and all that, that is something different. That's why we can learn a lot. But you don't know how to apply. That faculty of understanding and applying and looking at the whole thing in the light of that vision and knowledge, that is called buddhi. So the difference must be understood what is nyagini. and what is buddhi. Now this buddhi, faculty of understanding is also of three kinds. Satvik, Rajasek, Tamasek. Okay? Now let us see what we do. Satvik first. pravrttim ca nivrttim ca Karya Karya Bhaya Bhaya Bandham Moksham Chaya Vetti Buddhi Sapaartha Satwiki Hey Partha, sa buddhi hi satvikhi. That buddhi is very pure, noble, bright. That's satvikhi buddhi. What is that? Ya vetti, that buddhi which understands. Means, that buddhi by which a person understands. What he understands? Pravrutti means pursuit. Nivrutti means withdrawal. Pravrutti means go forward. Nivrutti means withdrawal. Pravrutti, nivrutti, he who understands. Karya, karya. This is dvandva samas. Karyam cha akaryam cha. Karyam means what is kartavyam. What is my duty? That I understand. Akaryam, what is not to be done, I also understand. That's called karya, karya. Bhaya bhai, dvandva samas again, bhayamcha bhayamcha, bhai means fear and abhay means fearless, means what is that where I should have fear and I should not have fear. This is also very important thing, I am fearless, why not fearless. A truck is coming. I am fearless standing there. The mood of the night. It's not called fearless. What is fear? What is fearlessness? That I must understand. What is fear, fearlessness? What is the cause of fear, fearlessness? Where I should have fear, where I should not have? All that one understands clearly. And bandham moksham chayavati. And what is bondage and what is liberating? Liberation, the one who understands, that is called buddhi. Now here is an interesting thing. You see, bandha moksha is a spiritual topic. What is bandha and moksha? What is atma, what is anatma, satyam, asatyam? You know, that they understand spiritual matters. Karya, akarya is dharma shastra, related to dharma. Isn't it? What is my duty, what is prohibited thing I should understand? Then it... It comes at the moral, ethical values and all that, that understand. Pravrutti, nivrutti is our day-to-day life. What I should do, what I should not do. Like you know that I am here and the car is coming. Then I should know that I should not proceed further. Normal our day to day life, what I must do if I am sick and unwell, I must take treatment, all that. So that also we should know what we should do, what we should not do. So pravrutti nivrutti is our day to day life. Every day we have to make decisions, isn't it? Even if I have got some money, where to invest, where not to invest, whatever happens, that also is called which I should do, where I should, what I should pursue, what I should not. to pursue this particular field. So for that, what is favorable, conducive, that I must do. What is not conducive, I should not do. That I must do in day-to-day life, our empirical life. That's called... then karya karya it is more subtle because it is dharma adharma prashna it is you know what is that it becomes ethical moral and according to righteousness dharma shastra that is i should know and vandamoksham it is a spiritual when matters come i must understand what is bondage what is liberation you Because if I go into that, it will become a more weak topic. And bhaiya abhaya. What is fear? What is fearlessness? What is the cause of fear? What is the cause of fearlessness? That also is empirical level also it is there. And also moral level also there. And also spiritual level. In Vyavaharika life we must know what is that which will cause harm to me. So I do this type of, I commit a theft and then I'll go to jail. So I should not do that type of thing. Wherever that I should. Vairagya mevo abhayam. Only vairagya dispassion is fearlessness. And from the spiritual standpoint. Dviti yad vai bhayam bhavati Only when we have got alienation we see second person but abhayam pratishtam idate when you abide in your own true self then there is fearlessness So I should know where they say he is a God fearing man so we should be God fearing but in the world what happens we fear people what the people will say this that I don't know Two friends were drinking in a booth. You know what they were drinking. Not Coca-Cola, but some, you know. And they suddenly saw the priest of their religion was passing by. So one said, oh, I hope he has not seen me here. The other said, why are you worried about that? He saw or not, he knows or not, but God knows you are here. He says if God knows, there is no problem. Because he will not tell everybody, he will tell everybody. God is too gentle, gentle man he is. He will not say to anybody. So I am not afraid of God. I am afraid of this man only. So this world is like that. We are of but not of God. But you know I read very interesting story when that Jahangir was ruling India, the Mughal Emperor. Jahangir was Akbar's son, right? It doesn't matter if it belongs to someone. Anyway, he was Akbar's son. He was the emperor. And once a thief was brought before him. That he committed theft. So he asked him, you plead guilty or no guilty? No guilty. No guilty. Then he said, you swear in the name of Quran. that you did not do this. He said that I will not do. I will not do that. That means he had done. But he said I will not do that. I will not swear in the name of that. So Jahangir said you see I am a Bhasha sitting here capable of punishing him but before me he is saying he has not done but he has fear. of some other power. Right? But therefore he is not putting his hand in the holy book and then saying that so he is fearing that therefore I release him. And he released him. But he has a very interesting story. Sometimes we are not afraid of God, afraid of a person. And he is not afraid of this thing, lying also. But then he is not ready to do that. Oh ho! So we should be afraid of doing something immoral, unethical, adharmic. But when something dharmic, we fearless. There is nothing to fear. Saaj ko aach nahi. When truth, the truth is not fear. on your side then nothing to fear then so that's how we should know but that buddhi which understand at the empirical level at the ethical moral level at the spiritual level clear understanding then that is called sattvic buddhi sattvic buddhi now see the rajaset buddhi Sa buddhi rajasi, he partha, that buddhi rajasi, which buddhi, see sattvic buddhi understands very clearly. Pursuit, withdrawal, where, what to pursuit, where to withdraw, what is everything very clearly. But about this Rajasthi buddhi is not very sure. Not sure about anything. Yaya dharmam adharmam ca. What is dharma, what is adharma, what is righteousness, what is unrighteousness. What is karyam, akaryam, what I should do, what I should not do. Aya thavat prayat. So you know things and but sometimes you know I thought not clearly not exactly that right way Sometime the the decision may be right by fluke But but not because of right right thinking or the vagueness is there Now, when such a vagueness is there, the best thing is to go to a person who has got Satvik Buddhi. And then, but sometimes these people, you know, they don't go anywhere, because it is, they think it is below their dignity to ask somebody, you know. Not very clear. But not ask anybody. Example, the one man driving, his wife was also there, got lost. The wife was telling again and again, ask somebody. Finally he reached a point, you know, road going straight, left, right, right. One man was sitting under a tree, so finally went to him and asked, where does the straight road go? I don't know. Where does the right road go? I have no idea. Where is the left road? I never went there. This man got annoyed and said, you are a fool. He said, maybe, but I am not lost. Rajasibuddhi, who himself is not clearly understanding, sometimes he is right way understanding, sometimes, but always there is a doubt also. Ayatavat, ayatavat prayanati, then that is called Rajasibuddhi, it is not clarity, clarity is not there. Vagueness. doubt, confusion, not very sure. In our day to day life also we can find, you know, those who have finished the high school or the university. Now what are you going to do? Not very sure. Not sure. Not very sure about everything, everything not sure. Sometime I feel I got interested in this, but sometime I feel I got interested in that. And therefore I went to an aptitude test. And they found out that I have an aptitude for appearing for aptitude test. Then again or sometimes they say you have got aptitude for these two three things and again I am confused now whether I do this or I should follow that. No clarity. Because you yourself are not very sure what do you want. And so therefore everything is unsure. This is called called Rajasi Buddhi. Buddhisaparthatamasi Now see, in Satvik buddhi the person understands what is dharma, adharma, bandha, moksha clearly. What to do and what not to do. Rajasi buddhi, vagueness is there, surety is not there. Sometimes this, sometimes that, it goes on wavering like that. But Tamasi buddhi is very sure, what is that, what you think dharma is, that is adharma. So it understands Dharma as Adharma, Adharma as Dharma. No confusion. And Sarvarthaan Viparidhaan, and about every matter he will just understand the opposite. But how does he manage to do that also is very important. Somebody asked one man, how do you manage to misunderstand things always? He said, I really don't know what it is, but it works. So they want to say one thing, but they understand something different. I remember one example where I read long time back when a chemistry class, maybe I had told here also, I don't remember. So that one teacher brought two glasses. So in one glass there was pure water. And the other, there was whiskey. And he put little two worms. One worm in the water, one in the whiskey. And that worm which was put in the whiskey died. So he asked, what do you understand from this? The boy said, drink whiskey. Huh? Because he wanted to say whiskey kills, but he said if you don't want to have worm in your stomach, drink whiskey. And that man wants to say that the water is healthy and it's not healthy. Ulta! So, Sarvarthaan Viparitaascha About everything he can just understand, just the opposite only What is right he will say, it is wrong, what is wrong that will be right And such people are very peculiar, they become fanatic also about that Therefore, very difficult to talk to them and all that, because what you want to say, what will be the opposite, we never know. Huh? Very strange. So one person I asked, a simple question, how are you? He said, why? Somebody told you something that... I said, Baba, I'm just simply asking how are you, that's all. No, no, did somebody told you that? But why you have to think always like that? This Tamasi buddhi is also adharmam dharma. And another thing, sometimes they know what is dharma, adharma, but they cannot follow that dharma. They will do opposite thing, only they will follow. And that was typical case of Duryodhana. He said, Krishna himself went there and told him about Dharma, Adharma and said that you should follow Dharma. He said, why are you teaching me? I know. I know what is Dharma but I cannot follow it. I am not going to. I know what is Adharma, I am not going to. Then what is this? This is Tamaskarta, Tamas Jnanam only. Adharmam Dharma Mithyam. Everything understood opposite way only. That is called Tamasi Buddhi. Now, having said Buddhi, so now we understood the difference between Jnanam and Buddhi. Jnanam is our vision and our knowledge. Ability to look at our life in the light of that knowledge and for all what you call real life situations and then come to the right decision, then that is called Satvik Buddhi. But the ability to do that. That Buddhist a crisis now next come dirty Druthi is a very important quality Do I live satvik cartel said rooty would saw her someone with aha? No, if you go back to six chapter because I told you this 18th chapter the Rupa Samhara There are so they would have to take Ruhi. They are You withdraw your mind with the buddhi accompanied with the dhruti. So which buddhi? Satvik buddhi. Dhruti which? Satvik Druti. That's why I mentioned certain points which are said there, the elaboration explanation is here. So now Druti, simple meaning is through to hold on, to maintain, to sustain. So the ability to maintain, sustain, that's called Druti. A lot of patience is required for that also. That's called patience. So when you want to achieve any goal, you must have jnanam, you must have buddhi, and therefore sattvic karma karta you have to do. But you know everything takes time. You have to have patience. Correct? Patience is required. I had a very interesting story, you know, you can tell the children also, you know, in the Bollyware class also, you know. There was a mango grove, and the monkeys used to go there too. pluck the mangoes and there was a security guard who to put through straws throw stones at them to drive them away and all that so poor monkeys you know sometimes instead of mango they used to get stone only on there or so much so they had a conference a monkey sat down and they said oh We want to have mangoes, but we are getting only stones. Now what we should do? So one monkey said, we must have our own mango tree. Wonderful solution. Because we go there, then there is a problem. So we must have our own. Very good. Now how to do it? So we must have a tree, our own tree. Then once you say, oh I have seen how that gardener does that all that, you know. He digs the earth and he puts the seed and then covers it and then puts the water and all that. So plan of action. also was there. So they dug that, man brought the mango, not man, the monkey, brought the mango seed and then it was put and covered and they sat there around and one hour passed, nothing happened. The monkeys, one hour to sit like that also was a... One became very, very restless. I said, let me see whether something is happening. It started opening up all that. And the other monkey said, you are really acting like a monkey. Arre baba, in one hour it will not happen, minimum four hours are needed. And they lost their patience. They say better go to their mango grove. Doesn't matter one or two stones come, doesn't matter. Interesting story. So all the thought was wonderful, plan of action wonderful, everything doing. But the tree does not come like that. All people know that even those who start their own businesses, so they take it for granted that for some time there will be no profit at all, there will be only deficit, only if they can break even, itself will be wonderful and all that. So they are ready for all those things, then only. So, Dhruvti is a very wonderful quality. Now, Bhagwan says that Auschwitz of three kinds. Everything is three kinds? Yes. Dhruvtya yaya dharayate Manah pranendriyakriyaham Yogena avyabhicharinya Druti Sa Partha Satwiki That Druti is Satvik, noble. Pure. What is that? Yaya dhrutya. That dhruti by which. Dharayate. One person sustains, maintains, holds on. What do you call? Manaha prana indriya kriyaha. All activities of mind. The pranas and the senses. Organs of actions. Yogena avyabhicharanya. So avyabhicharanya dhrutya. And that dhruti. the unwavering because the patience has to be there permanently you know only for sometimes you have patience and all that will not work by the practice of yoga that is contemplativeness Yoga here, the ability to absorb our mind in this, our goal and truth is called yoga. Idea is, when you have set a great goal in front of your life, by sattvic jnanam, remember, in the light of sattvic jnanam, your goal is very sattvic, and then when you start working to achieve that, there will be difficulties, many problems or challenges, yes sir. issues and all those things will keep coming there and obstructions will be there whatever that but to keep on and on and on like those people who want to climb the Everest mount which is very very easy Anything that which is higher, nobler, greater and all that, extraordinary patience is required and hold on. Even though challenges are there, sometimes you also get tired and all that, but we have to find that extra reserve energy and then keep going. Then there are people, some people are cheering, some people are jeering and some people are discouraging, demoralizing and what is you just go on. I read a very interesting little story. There was a race of frogs. And they had to climb some hillock. And some of the frogs were hopping, hopping. And there are some other creatures were there, instead of cheering them, jeering, you can't do this, you are demoralizing, discouraging, and so many frogs, you know, they just left it. And one frog reached the top, and they were wondering how did he reach it. And they found out he was deaf. So he never paid, he never heard anything, he just kept on going. So we also must have deaf ear to all these people who go on saying so many things. You are to keep going, keep going. Somebody said it's not worth doing, somebody said this cannot be done, this is not necessary also, so many things they go on telling, going on telling. This is not possible, that is not possible, they go on saying. I remember now suddenly one thing, you know, with Gurudev, he came to Mumbai ashram once, and he was not very well, that of course also had not started, and he was, how the Jagdishwara temple is there in Mumbai, if you have seen that, he was just slowly, so he was, and stayed at one place. I started looking at those who I know, there is a Shivlinga as you have got here, that on the top of your Mandir, there on the top. I was looking at it. People were there with him. Somebody asked, Swamiji, what are you thinking? No, no, I want to put flood. lights there so it can be seen in the night time also and all that and the man said one man was it cannot be done it is too high there's not possible how can it be done Swami said nothing you are just looking there listening to him another man came there he joined he asked What are you discussing? Swami said, I want to put flood light. He said, I will do it tomorrow, it will be there. Swami, you looked at that, see! You are saying, it cannot be done. Some people are there always, cannot be done. That's why sometimes the definition of a committee, A committee is constituted of persons who individually cannot do anything and collectively come to a decision, nothing can be done. Arre Baba, the committee is formed to get things done. Not for not saying that it cannot be done. Anyway, so dhruti is what? That I have set the goal. Some people may say it is not necessary, it cannot be done. These are... Right? Go ahead. For that, a lot of patience is required, a lot of all things are required, energy is required, enthusiasm is required, and faith is required. Now, Mahatma Gandhiji, when he made... They were making salt, you know, his Namak Satyagraha is famous of Dandi Yatra and all that. Everybody was laughing at him, you know. He said, okay, you laugh, I am going. He walked alone. And then he went to the famous Dandi Yatra. Tremendous faith required. So, yogena means meditation. Meditation means absorption of mind in that thought. And that unwavering. That's what Swami Vivekananda again and again said, arise, awake, stop not till the goal is reached. That is called Satvik Dhrati. Dhrityaya dharayate manapranendriya kriya yogena avyabhicharenya dhriti sa partha satviki Now Rajasi. What is Rajasi? Rajasi. Yayatu dharmaka marthan Dhrithyadhara yathirjuna prasange na phala kankshi Dhrithisthapartharajasi Yaya, that dhruti, that fortitude by which person holds on to the results of dharma, not spiritual matters. Artha means I have to make money. Kama means I have to enjoy life. Or dharma here means heaven. I will do this, this, punya karma, like then I will go to heaven. For that, so anything that is related to money, power, pleasure, and all that, for that, oh, bha, bha, re, ha. In the election time, the politicians, you know, there's so many political meetings going on and all that. How much? They have got dhriti tremendous. Sometimes they lose election and all that. Doesn't matter, next time. You see. And when they lost the election, they are in opposition, so they have got all times to demonstrate, protest, do this, that, all that, you know. And pointed out all mistakes of the present government, which they themselves were doing when they were in power. But how much dhruti is required? To capture that power? So they also go hard. But when it comes to any kind of very higher kind of things, Abhi vare time ni aaya hai. My time has not yet come. I am not yet ready, you know. Not ready. So as long as the results are there of this category, for that, because prasangena phala kankshi, phala kankshi is the desires of result with extreme attachment, so for that they have got dhruti. Day and night they will make one and all that. But not of the spiritual or other kind of where selfless, service, etc. All those are concerned in that. No, no, no, no. But for this, but there are dhritis required. It is not easy job. Anyone wants to attain success in this empirical world, tremendous dhriti is required. That is called Rajasidhrati. By which he holds on to that. I had to listen. There were elections of governorship. I heard somewhere in the US only sometime. So one governor was contesting the election. So he was asked, what are the issues involved in this election? He said, there are no issues. He has the chair, I want it. Of course, people, they have to say these are the issues and these are the simple issues. The issue is that. You understand? Prangeda Palaakangshi. Honestly, he said that. Hmm? Ha! Now, our Tamas. Tavash is always wonderful, you know, interesting to note all that. Again, remember all this is for introspection. All these things we have to see where we stand. It is something like, you know, when we go for a... blood test and the birthday report comes you know then they say oh your potassium level is not all right or calcium or sodium and the good cholesterol is very bad and bad cholesterol is very good and all that so then you say oh these deficiencies that deficiency is there and that so therefore now in the same way we have to make dials Satvik Jnan, Rajasik Jnan, Tamasik Jnan Satvik Budhi, Rajasik Budhi and keep a needle where it is going and all that and immediately correct now let us say Tamas Dhruti Dhruti also Tamas Dhruti so So in the meditation chapter when Bhagavan said, dhrutya kriyitaya, then only he meant Satvik dhruti. sa mudrati sa partha tamasi mudrati sa parthi That Durmedha person Durmedha, Swami just used very strong word, stupid man Durmedha means foolish person, what is he? His dhruti yaya, that by which, na vimucati, he does not give up. What? Swapnam. Swapnam, one meaning is called dream. And another meaning is called sleep. Swapnam means sleep also. Doesn't give up sleep. So much sleep, so much sleep. The man went to his office a little late and the boss asked him, why are you late? He said, sir, I'm sorry, I overslept, you know. He said, you sleep at home also? Sleep, just... or dream, always dreaming, day dreaming, dreaming, dreaming all the time only imagination, building castles in air and all that that's called day dreaming, sleep, such kind of power he has got doesn't give up Parada hai. Bhayam. Another. Somebody has got another problem. Bhayam. Fear. I don't know what is going to happen. What is going to happen? One lady met me. And she said, I am so scared, worried. What will happen tomorrow? I said, how old are you? Luckily I could ask because she was quite old. So she said 75 year old. I said Amma in these 75 years how many tomorrows have come and gone? Just think. How many tomorrows have come? So many years have what happened? You are there. So what is this fear? What will happen tomorrow? Something will definitely happen. But all the time I was scary kind of thinking, every time. Fear, what will happen to me, what will happen to children, what will happen to them, what will happen to that? And therefore they go to astrologers and say, very bad something, why it is happening? The astrologer said, you know, your time is very bad, all the grha, dashas, three years are very bad, very bad. Afterwards you will get used to that. How much you will be scared, how much you will have fear, Fear of failure, fear of unknown, fear of death, fear of insecurity, fear of what will happen. Always imagination marked me and said recently I have gone through many crises, some of them really happened. Nothing happened, you go on imagining, imagining, imagining. What is this? And everybody may say there is nothing to fear and all that. Fear. Shokam. Yes. Some people fall in love with their grief also. Shokam. 30 years ago somebody said you are a fool. His grief still remains with him. What is that you are grieving over that? And you meet that man after 30 years. That man has forgotten. But this man is drowning. What happened? What happened? You hurt my feelings. You said I am a fool. He said, did I say that? I repeat it. Because you proved it. All this kind of shoka, anger of some old, old kind of things are holding on to that. Vishadam. Vishadam is a depression, dejection. That is called Vishad. Apulita vishadi prasad, prasandhata, cheerfulness. The apulita all the time melancholic. We have seen that vishadam. Madha mevaccham, or madha. Madha means intoxication also, madha means arrogance also. That does not give up. That is also called... This what you call Tamasiddhruti. Sometimes all the time someone says, No one is like me, I am the best one. Some people say, I am good for nothing. You know. You cannot get out of that, you know. But that also another problem. Inferiority complex. Then he goes to one, what you call, consultant or psychologist or psychiatrist. And doctor, everybody ignores me. He said, next. I am good for nothing and I cannot give all the time this type of thing negative negative I don't think things will work out somebody told him how some positive thinking he said I am positive things will not work out Tamas. It is called Tamas. Yaya, Sopnam, Bhayam, Shokam, Vishadam, Madamevach, Navimunchati, Durmedaha, Dhruti, Partha, Tamasi. Now, so we have seen three kinds of Jnanam, three kinds of Karma, three kinds of Karta, three kinds of Buddhi, three kinds of Dhruti. Now what? Oh, now, now the thing is, all these things we do in our life, for what? You ask anybody, whatever you are doing, where tamasik, rajasik, sattvik, whatever, doing for what? Sukham, for happiness. Bhagawan said, that is also three kinds. Bhagawan! I think no. Some fixation of three has taken place in your mind or what? You say, no, no, I am quite alright. But if Prakruti is Trigunatmika, even to call this happiness, that happiness also is of three kinds. Oh! That I did not know. That I did not know. So did not know. So now you know. So now we'll see, we'll discuss about that. One shlokam more we'll see, but classification we'll see. But now introduction what Bhagwan gives. Abhyasadramate yatra Dukkhaantamcha nigacchati This shloka also is wonderful shloka. Bhagwan says, He Bharatarsha-bha, best among the Bharatavamsir Arjuna, Sukham tu, tu, tu is now. After having all said now, one more thing, most important. Sukhaya karmani karoti loka, everything man does only for happiness. All this we talked about jnanam. The karma karti. and all the what you call these buddhi, druti, everything for what? The ultimate is only Sukham. Sukham tu idanim trividham. This Sukham also is of three kinds. Shruna may listen to it from me. Now the next line is very interesting. It says, Now what is the meaning here? Translation is, In which one rejoices by practice and surely comes to the end of pain. So here, one way what is said, That what is the real Sukham, That is definition. Or something else also is there. What meaning is, What is the real happiness? Happiness is where there is the end of sorrow that alone can be understood as happiness. Isn't it? If somebody says, I am very happy but my sorrow has not gone. So what kind of happiness is that? So definition of happiness is, in the Gita second chapter it says, Prasade sarva dukha naam haani rasyo pajayate. Prasannata or ananda is that in which there is the end of sorrow. And that happiness, it will only, there where you revel due to your practice, practice of meditation, etc., then when you come to know your true self, and there you revel, there end of sorrow happens. That is the real happiness. One meaning. Second thing is what? This Trividham what is said, Those who are the sattvic people, then they practice their sattvic things and they feel very happy about it. That is one thing. In the same way, Rajasic people, because of their Rajasic thing, you know, they go on and reveling in that and they feel very happy about that. And Tamasic people happy about that also. Gaya. Once I read, one used to drink a lot, he is a religious priest. He said, you know, don't drink and all that, you should pray. He said, alright, pray, pray, you are saying, let us see the power of prayer and power of my bottle. He said, now say your prayer and see whether the temple of God keeps moving and revolves or not. He said, nothing happened. He said, now you take my bottle and you see it will keep on moving. Now people ask me from where do I get all these stories and jokes and all that. I might still wonder sometime how do I remember all this. Because you keep reading here and it remains there. Somewhere. It comes out of that suddenly. But the idea is. A tamasic person. Because of that living. He feels very happy in that. But I. What is there? Rajasic person is happy in that. So this line is very interesting. Abhyasad ramate yatra. Dukham tamche nigachati. That means when he is. Then he feels that there is an end of all sorrow. But truly it is or not, that's a matter to be decided. One may like something and... enjoy something and may feel happy in that but whether it is real happiness or not that is a matter to be discussed and really understood what is the side of real happiness one may feel happy in that one will you feel happy in that i feel happy in that it's all right but it is not the same so we'll see that tomorrow What is Satvik happiness? What is Rajasic happiness? What is Tamasic happiness? Okay? Alright. Now I have to tell you something. What I have to tell you is this. Now, here is a book called At Every Breath a Teaching. How many of you do not have this book? So then I take it for granted that those who have not raised their hand, they have. Okay? So now those who do not have, they must buy it. Now you say, what it is? It's very interesting. Many of us, you know, all the time, you know, the people meet me and they say, tell some experience of your experience with Swamiji, Gurudev and that. So in this book, the experiences of many devotees, with Gurudev that is given so it is it looks very big but is so readable and in their conversation discussion how simple incident and Swami teaching was was given there. So at every breath there was a teaching. Simple incidents and all that. So you learn many things as you read this. It is a treasure of knowledge, a treasure of learning and lessons. So those who do not have, they must buy it. And those who have it, they must buy more. Generally they say buy one get one free but we don't say that we say buy one buy three four more and then give to others free Vishwam you see there are many occasions you have to give gifts You have to give gifts or not. There are birthdays, there are wedding days, there are so many days, there are graha pravesis, so many occasions are there in a householder's life. So, you should keep these books. And then... give that Sometimes somebody told me so you know what happens when these books you know they are of limited whatever the Price of that and only if you give that so the people think I think you are giving money wise every cheap kind of gift or knowledge it may be big. So then I say you give gold ring with this. You make a gift packet, no? You want to give diamond, give diamond. Who stops you from that? But give this also. Then they will understand real diamond is this. So therefore, these are precious things, you know. I tell you all other things will be lost, but this thing will remain there. So these teachings are important and I tell you even one lesson if you learn from all that, even of all that, one lesson that will change your life. Even one idea, one sentence can be, which will transform you completely. So therefore you please see this. Alright, I told you. And you know these things are, anyway I don't want to tell too many things at one time. Sustained release. I will tell you something else. Now time, now what? I have to say. Yes brother. Krishna Murari, Jaya Krishna Murari Jaya Krishna Murari Tell me, which one is it? Jaya Krishna Murari, Krishna Murari Loud. kṛṣṇa murārī jaya kṛṣṇa murārī kṛṣṇa murārī muralī dharapī tāmbara dhārī Murali Dharapeetambar Dhari Mai Meera Prabhu Geridhari Mai Meera Prabhu Geridhari Krishna Murari, Jaya Krishna Murari, Vrindavan Govardhan Dari Krishna Murari, Jaya Vrindavan Viharailalaki Sadgurunath Maharajaki Om Purna Madhava Purna Vidam Purna Purna Mudachyate Purna Asya Purna Madhaya Purna Viva Vashishyate Om Shanti Shanti Shanti Hari Om Sri Guru Bhyo Namaha Hari Om

Then Bhagavan said that you must have a total comprehensive holistic vision of life. And then he explained three kinds of vision. And we have seen how these three kinds of visions are acted out in this life, in this world, in the life of people, whether they know it or not, but this is how that is experienced.

So three kinds of visions, Satvik, Rajasik, Tamasik. In Satvik, even though we see differences, but we understand the presence of oneness. And second Rajasik, we see only differences and give them that reality. And Tamasik is only take part for the whole and yet fanatically attached to that. Then after saying three kinds of vision, we saw three kinds of karma.

Satvik, Rajasik and Tamasik. They will be there under the influence of these three visions. Now we are seeing Karta, the worker, the doer. So, sattvic karta we have already seen.

We have seen this in the book. And also in the world there are so many. And I know that in our Chinmay Mission, Houston also, there are many good sattvic vartas, kartadas, etc. So it is going on so nicely.

Thank you very much. So what was that Sattvic karta? Now let us see Rajasikarta, the one who is mediocre.

But after all he is also Karta and this you can see everywhere. It is not, it went everywhere. Now 27th shloka number now.

Am I right? 27? karmakalakret suh lubdho himsatmako asuchihe harasya shokanvita karta rajasapparikirtitaha rajasapparikirtitaha What is this Rajaskarata? Ragi.

Ragi. Full of attachments. Raga. And we have seen the raga, insistence on the fulfillment of desire in a particular way only.

And when the objects come, holding on to them, raga, raga. So many many dictators also you know, the whole country revolts against them but they will try to kill everybody but they want to hold on to that power. Ragi.

Karma phala prepsuhu. And, extremely, what you call, attached to desires, karma follow prefs, desires of the results of karma. And those results also always want in terms of material results. I already told you, when the karma is done, karma follow will come.

But only go on hankering for that, only that sort. Anything you ask him to do, what will I get? And what will I get? Always in terms of material things. Not, suppose you say, you will get the opportunity to serve.

I say, don't talk all these kind of opportunity to serve and all that, you know. What will I get? That only tell me. That's called karma phala prepsu.

If there is nothing for me, then I am not going to do anything. Why don't you work for our mission? Yes, what will be my commission? So, my mission is to get commission, that's all. If there is something, I will do.

karma phala prepsuh rāgī karma phala prepsuhu lubdhāḥ Now, lubdhāḥ, how to translate it? Lubdhā means greedy. You see, greedy, greedy means what? Greedy means greedy. You know, somebody said that, you know, in this world, people are, some people are socialist, some are communist, some are capitalist.

But someone said, no, most of the people are Moorist. More is to me is, every time say, I want more, I want more, I want more, I want more. You see, I read a very interesting joke recently.

What a joke. One man asked the other person, who is more happy? The one who has got million dollar, he is more happy?

Or the one who has got ten children, he is more happy? So he said, one who has got more, ten children, he is more happy. He said, how? He said, because then he said, I don't want more. But the millionaire doesn't say, I don't want more.

And the moment you want more, then the struggle, trouble begins. So, lubdha, whatever I got, I want more, So he says I want more and that is one thing is okay you know somebody wants more but the lubdha is he's not only said I want more but that means he wants to grab other person's wealth also. You see if you want your own share you want to multiply that more that is that is understandable.

But you have your own, then you want other. Like when a father, two, three children are there, one got his own share, but he wants other person's brother's share also. And grabbing it and all that.

Then that is called lubdaha. And that greed makes person blind. Greed for power, money, pleasure.

They know, I want more and more power. And they say, no, absolute power corrupts absolutely. So that also greed.

So much power already. No, no, no, absolute power I want. More and more pleasure I want.

More and more comfort I want. Lubdhaha. Then naturally he will become himsatmakaha.

Violent nature. Because when the desire and greed is not fulfilled, then he becomes very violent. Naturally. So first is ragi, is attached.

Then everything desires as a result of that action. Then not only desire, then greed more and more. Violent and Ashuchi he, Ashuchi means impure. What do you mean by impure? Impure means his motives are not pure.

Such a person sometimes may be appearing as doing something very wonderful thing, but always has got some kind of what you call ulterior motives Some hidden motives will be there So the face value will think, oh so nice So nice, and then later on you come to know what so nice I should have thought thrice before, because the person, very different. He is bent upon cheating you. That's called Ashuchi.

And such a person will be what? Harsh Shokanvita. He will be always singing between Harsha and Shoka. When all things are happening according to his all these desires and liking, aww, elated. Otherwise, dejected.

All the time. Now he is angry, now he is very happy, now elated, now deflated. So children, moment to moment, so that face, you know, like weather forecast.

Harsha Shokanvita Sache Karta is called Rajas Karta And again and again I am saying All this elaborate analysis Is meant for introspection It is meant for observing ourselves That we have to improve And become the Satvik It is not meant for labelling other people Dekha, dekha, dekha I told you know One person went to that religious speaker and said, you know your lecture was very good. Why? How? Whatever you said, I remembered one or the other person from that. He never thought that he also falls in this category.

Now if you look at our life, many times whatever we do is very false in sattvic category. Something falls in rajasic category, sometimes tamasic also. So now we have to see that everything becomes sattvic always. And the sutra is given in the second chapter only when Bhagwan says, Nitya sattva sthaha bhava. So always abide in Satva Guna.

But what does it mean? The elaboration is in the 14th chapter, 17th chapter, and now this 18th chapter. That is the meaning, abiding in Satva Guna. Means our vision must be Satvik.

Karma must be Satvik. We must become Satvik. Now therefore, so elaborate discussion is. is here now. So now, and then you see the comparison. Now wait and see who is a tamasik karta.

Aha, tamasik karta also we'll see. Shatho Naishkritiko Alasaha Vishadhi Dhirgha Sutricha Kartatamas Uchchate Karta tamas ucyate, this lowest kind of karta, dull and totally ignorant, indulgent, indolent and such a karta, what is he? Ayuktaha, ayuktaha means not integrated, yuktam is integrated, ayuktam is not integrated.

You know... As I told you the best commentary on Gita is Bhagavad Gita. So in the second chapter only what is Ayukta that is pointed out and again in the fifth chapter also everywhere.

He says, There it is said, when the mind dissociated from the intellect but gets carried away only with the senses and fascination. So the mind is agitated. Ayukta not integrated with the intellect. Intellect goes on saying.

Chubh bhai toh. Always you are bhai. This little voice.

Called conscience. Is most troublesome. You know.

The man said, you know, what to do? Whenever we read the scriptures and all that, you know, everything that I like to do is either illegal, immoral or fattening. And that's what I want to do. And the man said, recently I read so much of evil effects of smoking, drinking and all that indulging that I stopped reading only now. So the intellect says something, you know, what is that?

So but, they are called Ayukta. Not Yukta with the intellect. Only senses.

Mind and senses. They are going on vacation, trip, picnic and all that. Outing Jaa Rae!

That's called Ayukta, that's called indulgent in the sense pleasure of the God. Prakrutaha, opposite of Prakrutaha called Sanskritaha. Sanskrit means refined. A cultured person is called Sanskrit. Prakriti, here prakriti means what?

Living on impulses, that's called prakriti. Very rough and... He gets angry, immediately he will show that anger.

But you have to think about it. A cultured person will think, you know, educated cultured person. Nothing.

So, one is sensualist, one is impulsive, there is no refinement at all. That is called prakrdha. Swami has used strong word vulgar he has said Prakrita means what here?

very living on impulses only Instincts only is impulsive Stabdha Stabdha, stubborn Unyielding, unbending. Once one notion has come in the mind, he will just hold on to that. Stabdha.

Stabdha also means arrogant, stubborn. The example is that in the Ravana's example, anyone told him, you should return Sita, you told me that. He kicked.

On the final day also when he was left alone, only few, only soldiers were left with him, Rakshasa. He told them, you see, I have created this enmity on the strength of my power and strength and might. Now he is seeing continuously everything losing battle. He said, this time also I am giving you. If you want to join that, you can go.

But if you stay here and then run away, I will kill you then. But you say what? I have done my...

Won't listen to anybody. The only person who told him... That you should return Sita and he did not get angry with his wife Mandodari. She only could speak to him.

But all the ten heads were out of order. Stabdha. Stubborn, arrogant, unyielding.

Sometimes he knows that what he is saying is wrong, but once I have said no. Once he said, we said. Or but you have said foolish thing, doesn't matter. But it has come from my mouth. Stabdha, ayuktaha.

Prakrutaha, stavdhaha, shathaha. Shathaha word is such a peculiar word. It means foolish and it also means wicked. Both the meanings are there. Wicked person.

Now sometimes you know if you see the Mahabharata, Kauravas and Pandavas. Some people sometimes they say, you know Pandavas also had weaknesses. They were not 100% perfect and all that.

They also had weaknesses. I said yes, they had weaknesses. But they did not have wickedness.

Whereas Kauravas were wicked people. Right from the childhood that Duryodhana wanted to poison that Bhima and all that. Such wickedness was there. So there is a lot of difference. And whatever weakness Pandavas accepted also that.

And if they had to go through the result for they went through that. But Kauravas were not like that. So anyway Shathaha is wicked.

And also fool. Foolish. And that wickedness is pointed out in Naishkritikaha. Shathaha Naishkritikaha. Naishkritikaha means what?

Naishkritikaha means, suppose one ant is going after a grain of sugar. And this wicked man will take away that grain of sugar. That means what? Hitting on the very livelihood of a person. That is called Naish Krutika.

You see, in Hindi there is a saying, Kisi peeth pe laath maro, pet pe laath mat maro. Even if you want to kick somebody, you kick on his back, not on his stomach. That means not on his employment, not on his livelihood. Don't take away all that. But the Naishkritika is a person who will try to kill that person and they will take away the livelihood of that.

Kauravas didn't want to burn down all the Pandavas and that Khandoprastha. You see, kill, starve them to death. That's called Naishkritika.

Wickedness. Now a person may not be all these things, huh? But any one of those qualities are there, then they are tamas only.

Ayuktaha, prakrutaha, stabdhaha, shathaha, naiskritikaha, and alasaha. Alasaha means lazy. Lazy means what?

Always postponing things. Alasaha. In Sanskrit, Larayor abhedaha.

La and ra, they can be used synonymously also. So alasaha means arasaha. Arasaha means no interest in any good thing, finer things and all that. No interest.

You see, when a person becomes lazy, just tell. When he has no interest in anything, about that he is always lazy. Correct? Because you don't have interest.

Like for me, morning walk. Alasaha. When it comes to walking.

I went to San Jose and somebody said you should go on a morning walk. One friend of mine used to come and we used to go for a walk, five o'clock. Almost one year or so I went. But you know, many times I used to think he may call that today I cannot come.

But he was coming. Only later on I came to know he was waiting a call from me. That was the best part.

So then instead of every day it became three days a week and tapering down. So what I tell you whichever thing you don't have it you become little lazy about it. But somebody is very nature is lazy about everything. About certain thing you may be lazy and that is one thing. But anything, what is the hurry?

You know there is a very famous shloka Doha in Hindi. Kaal kareso aaj kar, aaj karso abhi. Kaal kareso aaj kar, aaj karso abhi. Palme pralai hogi, bahuri kare ga kab.

Means what is to be done tomorrow, do it today. And what is to be done today, must be done now. Because if the deluge happens, when will you do that? The lazy person says, very good, when deluge, nothing to do then. Finished, very good.

Deluge, the whole world is dissolved now. And he will say opposite. Aaj kare sok. What is to be done today, do it tomorrow.

What is to be done tomorrow, day after tomorrow. What is the hurry, we have to live long life. They are also wonderful people. Ayuktaha, prakritaha, stabdaha, shathaha, naiskrutikaha, alasaha, about the tamas, Bhagavan has given maximum I think adjectives on that, and vishadi, vishadi, vishadi means gloomy always, sad, dejected, depressed.

Sad, no utsaa. What happened? Nothing.

Why are you so sad? My face is like that only. Vishad.

Sad, melancholy. And lastly, Dīrgha-sūtri. Dīrgha-sūtri means a person who has got a long thread.

Literally meaning, what is long thread? Means what? Long thread, procrastinating. That alasaha, that... Shankaracharya said beautifully on this commentary, he said, Yatkāryam.

Adhuna adhyava kartayam tad shanmasena pi na karoti iti dirgo sutri. That work which is to be done now or at least today, but this person even months will pass. Did you do that work?

Sometime he may ask, which? Which work? I had asked you, when?

What? The Pramada, Alasya, all these are Deerga Sutra, long rope Correct? By that time whole situation changes and then by that time someone else does it I am telling you certain places you know When any work to be done I said that how that work will be done, who will do it Swamiji, you don't worry. It will be done.

I said, it will be done. That's okay. But who will do?

Don't worry, no. I'm telling you, don't worry. And you know, the day is coming nearer and nearer and nothing is happening.

But you say, nothing has happened. Don't worry. And then sometime, you know, last but we have to find somebody and then he does and all that.

The work is done. Finally somebody does it. And then this man says, see I had told you. But he was responsible and all that. Because what to do, the last moment somebody will do it.

I told you, Swamiji, it will be done. It happened, right? But who did it?

What was the quality of it? What was the standard of it? All that nothing.

Or how much more will you describe? Ashok Taha, Prakrut Taha, Stam Taha, Shat Taha, Naish Kutaya, Alas Taha, Vishadi, Dirga Sutri. Now I am telling you one and same person may not be having all these qualities. even one or two or three or whatever then he will become a tamaskarata tamas hmm so we have seen now three types of jnanam three types of karma three types of vision now what let us see what Bhagavan says let us see budher vedam drutesh chaiva budher vedam drutesh chaiva gunatastrividham shrunu prochamanam se sena prathaktvena dhananjaya Hi, hey Dhananjay, Dhanamjayati, iti Dhananjayaha, the conqueror of wealth is called Dhananjay.

So Arjuna, you have conquered different kinds of wealth, now this also, and Dhananjay is one name of fire also. So, you should be like fire, bright, brilliant, going upwards like that, you know, bright. Hey Dhananjay, now, listen. What?

What I am going to say now, that listen. And I am going to tell completely. Listen.

But what? buddhe he vedam drutesh chaiva Gunatah, Vedam means classification of the buddhi and dhruti. Gunatah, based on the gunas of sattva guna, rajoguna, tamo guna, the buddhi is also three kinds. And dhruti also three kinds.

Now buddhi, what is the meaning of buddhi here? Buddhi is... Intellect, gently say intellect.

Intellect is the faculty of discrimination, faculty of understanding, it's called buddhi. Buddh means to know. From that buddh word, buddhi has come. Viveka vati buddhi So buddhi's lakshana is observation, classification, analysis, understanding and then doing things That's lakshana of buddhi, nishchayatmikavrtti buddhi So this buddhi is the faculty of understanding, discrimination also is of three kinds And druti means fortitude Dhru, word is dhru means to hold The ability to maintain, to hold, sustain, patience, all this is called dhruti. We will see that.

So Bhagavan said that also is of three kinds. Buddhi is three kinds and dhruti is three kinds. Now let us see what is this buddhi, what we are talking about.

See earlier what Bhagavan said, jnanam. Jnanam is called vision. Now what happens is, In our life, different things and beings and events, happening, situations, all that come here. And we should be able to judge them and whatever knowledge we have gained, in the light of that knowledge, we should be able to see that and come to a decision.

So, jnanam is what you call knowledge or the vision. But its practical application the ability to apply it practically is called buddhi. In our satsang question and answer session, everybody asks that.

You know, I know this, but I don't know how to apply it to a given situation. That means what? Jnanam is there one.

But buddhi is not there. Suppose someone has got the knowledge, medical science, knowledge is there. The only problem is the doctor cannot diagnose.

A patient went to a doctor and he told some symptoms. Afterward the doctor asked, Do you feel very tired when you get up from your sleep? Yes, doctor. You feel dizzy also? Yeah, yeah.

I feel dizzy. You feel like throwing up? I feel like... Doctor?

What it is? See, doctor say, I don't know because I have the same symptoms every day. Now, suppose you have all the knowledge of anatomy and physiology and all the medicine, but he cannot understand what problem this person has then. That is what Jnanam is there, but Buddhi is not there.

Application, how to apply that knowledge in our day-to-day situations and all that, that is something different. That's why we can learn a lot. But you don't know how to apply.

That faculty of understanding and applying and looking at the whole thing in the light of that vision and knowledge, that is called buddhi. So the difference must be understood what is nyagini. and what is buddhi.

Now this buddhi, faculty of understanding is also of three kinds. Satvik, Rajasek, Tamasek. Okay?

Now let us see what we do. Satvik first. pravrttim ca nivrttim ca Karya Karya Bhaya Bhaya Bandham Moksham Chaya Vetti Buddhi Sapaartha Satwiki Hey Partha, sa buddhi hi satvikhi.

That buddhi is very pure, noble, bright. That's satvikhi buddhi. What is that? Ya vetti, that buddhi which understands. Means, that buddhi by which a person understands.

What he understands? Pravrutti means pursuit. Nivrutti means withdrawal.

Pravrutti means go forward. Nivrutti means withdrawal. Pravrutti, nivrutti, he who understands.

Karya, karya. This is dvandva samas. Karyam cha akaryam cha.

Karyam means what is kartavyam. What is my duty? That I understand.

Akaryam, what is not to be done, I also understand. That's called karya, karya. Bhaya bhai, dvandva samas again, bhayamcha bhayamcha, bhai means fear and abhay means fearless, means what is that where I should have fear and I should not have fear.

This is also very important thing, I am fearless, why not fearless. A truck is coming. I am fearless standing there.

The mood of the night. It's not called fearless. What is fear? What is fearlessness? That I must understand.

What is fear, fearlessness? What is the cause of fear, fearlessness? Where I should have fear, where I should not have? All that one understands clearly. And bandham moksham chayavati.

And what is bondage and what is liberating? Liberation, the one who understands, that is called buddhi. Now here is an interesting thing. You see, bandha moksha is a spiritual topic.

What is bandha and moksha? What is atma, what is anatma, satyam, asatyam? You know, that they understand spiritual matters. Karya, akarya is dharma shastra, related to dharma.

Isn't it? What is my duty, what is prohibited thing I should understand? Then it... It comes at the moral, ethical values and all that, that understand. Pravrutti, nivrutti is our day-to-day life.

What I should do, what I should not do. Like you know that I am here and the car is coming. Then I should know that I should not proceed further. Normal our day to day life, what I must do if I am sick and unwell, I must take treatment, all that. So that also we should know what we should do, what we should not do.

So pravrutti nivrutti is our day to day life. Every day we have to make decisions, isn't it? Even if I have got some money, where to invest, where not to invest, whatever happens, that also is called which I should do, where I should, what I should pursue, what I should not. to pursue this particular field. So for that, what is favorable, conducive, that I must do.

What is not conducive, I should not do. That I must do in day-to-day life, our empirical life. That's called...

then karya karya it is more subtle because it is dharma adharma prashna it is you know what is that it becomes ethical moral and according to righteousness dharma shastra that is i should know and vandamoksham it is a spiritual when matters come i must understand what is bondage what is liberation you Because if I go into that, it will become a more weak topic. And bhaiya abhaya. What is fear? What is fearlessness? What is the cause of fear?

What is the cause of fearlessness? That also is empirical level also it is there. And also moral level also there.

And also spiritual level. In Vyavaharika life we must know what is that which will cause harm to me. So I do this type of, I commit a theft and then I'll go to jail.

So I should not do that type of thing. Wherever that I should. Vairagya mevo abhayam. Only vairagya dispassion is fearlessness. And from the spiritual standpoint.

Dviti yad vai bhayam bhavati Only when we have got alienation we see second person but abhayam pratishtam idate when you abide in your own true self then there is fearlessness So I should know where they say he is a God fearing man so we should be God fearing but in the world what happens we fear people what the people will say this that I don't know Two friends were drinking in a booth. You know what they were drinking. Not Coca-Cola, but some, you know. And they suddenly saw the priest of their religion was passing by.

So one said, oh, I hope he has not seen me here. The other said, why are you worried about that? He saw or not, he knows or not, but God knows you are here. He says if God knows, there is no problem. Because he will not tell everybody, he will tell everybody.

God is too gentle, gentle man he is. He will not say to anybody. So I am not afraid of God. I am afraid of this man only.

So this world is like that. We are of but not of God. But you know I read very interesting story when that Jahangir was ruling India, the Mughal Emperor.

Jahangir was Akbar's son, right? It doesn't matter if it belongs to someone. Anyway, he was Akbar's son.

He was the emperor. And once a thief was brought before him. That he committed theft.

So he asked him, you plead guilty or no guilty? No guilty. No guilty. Then he said, you swear in the name of Quran.

that you did not do this. He said that I will not do. I will not do that.

That means he had done. But he said I will not do that. I will not swear in the name of that. So Jahangir said you see I am a Bhasha sitting here capable of punishing him but before me he is saying he has not done but he has fear. of some other power.

Right? But therefore he is not putting his hand in the holy book and then saying that so he is fearing that therefore I release him. And he released him.

But he has a very interesting story. Sometimes we are not afraid of God, afraid of a person. And he is not afraid of this thing, lying also.

But then he is not ready to do that. Oh ho! So we should be afraid of doing something immoral, unethical, adharmic.

But when something dharmic, we fearless. There is nothing to fear. Saaj ko aach nahi.

When truth, the truth is not fear. on your side then nothing to fear then so that's how we should know but that buddhi which understand at the empirical level at the ethical moral level at the spiritual level clear understanding then that is called sattvic buddhi sattvic buddhi now see the rajaset buddhi Sa buddhi rajasi, he partha, that buddhi rajasi, which buddhi, see sattvic buddhi understands very clearly. Pursuit, withdrawal, where, what to pursuit, where to withdraw, what is everything very clearly.

But about this Rajasthi buddhi is not very sure. Not sure about anything. Yaya dharmam adharmam ca. What is dharma, what is adharma, what is righteousness, what is unrighteousness.

What is karyam, akaryam, what I should do, what I should not do. Aya thavat prayat. So you know things and but sometimes you know I thought not clearly not exactly that right way Sometime the the decision may be right by fluke But but not because of right right thinking or the vagueness is there Now, when such a vagueness is there, the best thing is to go to a person who has got Satvik Buddhi. And then, but sometimes these people, you know, they don't go anywhere, because it is, they think it is below their dignity to ask somebody, you know. Not very clear.

But not ask anybody. Example, the one man driving, his wife was also there, got lost. The wife was telling again and again, ask somebody.

Finally he reached a point, you know, road going straight, left, right, right. One man was sitting under a tree, so finally went to him and asked, where does the straight road go? I don't know.

Where does the right road go? I have no idea. Where is the left road?

I never went there. This man got annoyed and said, you are a fool. He said, maybe, but I am not lost. Rajasibuddhi, who himself is not clearly understanding, sometimes he is right way understanding, sometimes, but always there is a doubt also. Ayatavat, ayatavat prayanati, then that is called Rajasibuddhi, it is not clarity, clarity is not there.

Vagueness. doubt, confusion, not very sure. In our day to day life also we can find, you know, those who have finished the high school or the university.

Now what are you going to do? Not very sure. Not sure. Not very sure about everything, everything not sure. Sometime I feel I got interested in this, but sometime I feel I got interested in that.

And therefore I went to an aptitude test. And they found out that I have an aptitude for appearing for aptitude test. Then again or sometimes they say you have got aptitude for these two three things and again I am confused now whether I do this or I should follow that.

No clarity. Because you yourself are not very sure what do you want. And so therefore everything is unsure.

This is called called Rajasi Buddhi. Buddhisaparthatamasi Now see, in Satvik buddhi the person understands what is dharma, adharma, bandha, moksha clearly. What to do and what not to do.

Rajasi buddhi, vagueness is there, surety is not there. Sometimes this, sometimes that, it goes on wavering like that. But Tamasi buddhi is very sure, what is that, what you think dharma is, that is adharma. So it understands Dharma as Adharma, Adharma as Dharma. No confusion.

And Sarvarthaan Viparidhaan, and about every matter he will just understand the opposite. But how does he manage to do that also is very important. Somebody asked one man, how do you manage to misunderstand things always?

He said, I really don't know what it is, but it works. So they want to say one thing, but they understand something different. I remember one example where I read long time back when a chemistry class, maybe I had told here also, I don't remember.

So that one teacher brought two glasses. So in one glass there was pure water. And the other, there was whiskey.

And he put little two worms. One worm in the water, one in the whiskey. And that worm which was put in the whiskey died. So he asked, what do you understand from this? The boy said, drink whiskey.

Huh? Because he wanted to say whiskey kills, but he said if you don't want to have worm in your stomach, drink whiskey. And that man wants to say that the water is healthy and it's not healthy. Ulta! So, Sarvarthaan Viparitaascha About everything he can just understand, just the opposite only What is right he will say, it is wrong, what is wrong that will be right And such people are very peculiar, they become fanatic also about that Therefore, very difficult to talk to them and all that, because what you want to say, what will be the opposite, we never know.

Huh? Very strange. So one person I asked, a simple question, how are you? He said, why? Somebody told you something that...

I said, Baba, I'm just simply asking how are you, that's all. No, no, did somebody told you that? But why you have to think always like that?

This Tamasi buddhi is also adharmam dharma. And another thing, sometimes they know what is dharma, adharma, but they cannot follow that dharma. They will do opposite thing, only they will follow.

And that was typical case of Duryodhana. He said, Krishna himself went there and told him about Dharma, Adharma and said that you should follow Dharma. He said, why are you teaching me? I know.

I know what is Dharma but I cannot follow it. I am not going to. I know what is Adharma, I am not going to. Then what is this? This is Tamaskarta, Tamas Jnanam only.

Adharmam Dharma Mithyam. Everything understood opposite way only. That is called Tamasi Buddhi. Now, having said Buddhi, so now we understood the difference between Jnanam and Buddhi.

Jnanam is our vision and our knowledge. Ability to look at our life in the light of that knowledge and for all what you call real life situations and then come to the right decision, then that is called Satvik Buddhi. But the ability to do that. That Buddhist a crisis now next come dirty Druthi is a very important quality Do I live satvik cartel said rooty would saw her someone with aha? No, if you go back to six chapter because I told you this 18th chapter the Rupa Samhara There are so they would have to take Ruhi.

They are You withdraw your mind with the buddhi accompanied with the dhruti. So which buddhi? Satvik buddhi.

Dhruti which? Satvik Druti. That's why I mentioned certain points which are said there, the elaboration explanation is here.

So now Druti, simple meaning is through to hold on, to maintain, to sustain. So the ability to maintain, sustain, that's called Druti. A lot of patience is required for that also. That's called patience. So when you want to achieve any goal, you must have jnanam, you must have buddhi, and therefore sattvic karma karta you have to do.

But you know everything takes time. You have to have patience. Correct?

Patience is required. I had a very interesting story, you know, you can tell the children also, you know, in the Bollyware class also, you know. There was a mango grove, and the monkeys used to go there too. pluck the mangoes and there was a security guard who to put through straws throw stones at them to drive them away and all that so poor monkeys you know sometimes instead of mango they used to get stone only on there or so much so they had a conference a monkey sat down and they said oh We want to have mangoes, but we are getting only stones. Now what we should do?

So one monkey said, we must have our own mango tree. Wonderful solution. Because we go there, then there is a problem. So we must have our own. Very good.

Now how to do it? So we must have a tree, our own tree. Then once you say, oh I have seen how that gardener does that all that, you know. He digs the earth and he puts the seed and then covers it and then puts the water and all that.

So plan of action. also was there. So they dug that, man brought the mango, not man, the monkey, brought the mango seed and then it was put and covered and they sat there around and one hour passed, nothing happened. The monkeys, one hour to sit like that also was a... One became very, very restless.

I said, let me see whether something is happening. It started opening up all that. And the other monkey said, you are really acting like a monkey. Arre baba, in one hour it will not happen, minimum four hours are needed.

And they lost their patience. They say better go to their mango grove. Doesn't matter one or two stones come, doesn't matter.

Interesting story. So all the thought was wonderful, plan of action wonderful, everything doing. But the tree does not come like that.

All people know that even those who start their own businesses, so they take it for granted that for some time there will be no profit at all, there will be only deficit, only if they can break even, itself will be wonderful and all that. So they are ready for all those things, then only. So, Dhruvti is a very wonderful quality.

Now, Bhagwan says that Auschwitz of three kinds. Everything is three kinds? Yes. Dhruvtya yaya dharayate Manah pranendriyakriyaham Yogena avyabhicharinya Druti Sa Partha Satwiki That Druti is Satvik, noble.

Pure. What is that? Yaya dhrutya.

That dhruti by which. Dharayate. One person sustains, maintains, holds on. What do you call?

Manaha prana indriya kriyaha. All activities of mind. The pranas and the senses.

Organs of actions. Yogena avyabhicharanya. So avyabhicharanya dhrutya.

And that dhruti. the unwavering because the patience has to be there permanently you know only for sometimes you have patience and all that will not work by the practice of yoga that is contemplativeness Yoga here, the ability to absorb our mind in this, our goal and truth is called yoga. Idea is, when you have set a great goal in front of your life, by sattvic jnanam, remember, in the light of sattvic jnanam, your goal is very sattvic, and then when you start working to achieve that, there will be difficulties, many problems or challenges, yes sir.

issues and all those things will keep coming there and obstructions will be there whatever that but to keep on and on and on like those people who want to climb the Everest mount which is very very easy Anything that which is higher, nobler, greater and all that, extraordinary patience is required and hold on. Even though challenges are there, sometimes you also get tired and all that, but we have to find that extra reserve energy and then keep going. Then there are people, some people are cheering, some people are jeering and some people are discouraging, demoralizing and what is you just go on. I read a very interesting little story. There was a race of frogs.

And they had to climb some hillock. And some of the frogs were hopping, hopping. And there are some other creatures were there, instead of cheering them, jeering, you can't do this, you are demoralizing, discouraging, and so many frogs, you know, they just left it. And one frog reached the top, and they were wondering how did he reach it.

And they found out he was deaf. So he never paid, he never heard anything, he just kept on going. So we also must have deaf ear to all these people who go on saying so many things.

You are to keep going, keep going. Somebody said it's not worth doing, somebody said this cannot be done, this is not necessary also, so many things they go on telling, going on telling. This is not possible, that is not possible, they go on saying. I remember now suddenly one thing, you know, with Gurudev, he came to Mumbai ashram once, and he was not very well, that of course also had not started, and he was, how the Jagdishwara temple is there in Mumbai, if you have seen that, he was just slowly, so he was, and stayed at one place.

I started looking at those who I know, there is a Shivlinga as you have got here, that on the top of your Mandir, there on the top. I was looking at it. People were there with him. Somebody asked, Swamiji, what are you thinking?

No, no, I want to put flood. lights there so it can be seen in the night time also and all that and the man said one man was it cannot be done it is too high there's not possible how can it be done Swami said nothing you are just looking there listening to him another man came there he joined he asked What are you discussing? Swami said, I want to put flood light.

He said, I will do it tomorrow, it will be there. Swami, you looked at that, see! You are saying, it cannot be done. Some people are there always, cannot be done.

That's why sometimes the definition of a committee, A committee is constituted of persons who individually cannot do anything and collectively come to a decision, nothing can be done. Arre Baba, the committee is formed to get things done. Not for not saying that it cannot be done. Anyway, so dhruti is what?

That I have set the goal. Some people may say it is not necessary, it cannot be done. These are...

Right? Go ahead. For that, a lot of patience is required, a lot of all things are required, energy is required, enthusiasm is required, and faith is required.

Now, Mahatma Gandhiji, when he made... They were making salt, you know, his Namak Satyagraha is famous of Dandi Yatra and all that. Everybody was laughing at him, you know. He said, okay, you laugh, I am going. He walked alone.

And then he went to the famous Dandi Yatra. Tremendous faith required. So, yogena means meditation. Meditation means absorption of mind in that thought.

And that unwavering. That's what Swami Vivekananda again and again said, arise, awake, stop not till the goal is reached. That is called Satvik Dhrati. Dhrityaya dharayate manapranendriya kriya yogena avyabhicharenya dhriti sa partha satviki Now Rajasi.

What is Rajasi? Rajasi. Yayatu dharmaka marthan Dhrithyadhara yathirjuna prasange na phala kankshi Dhrithisthapartharajasi Yaya, that dhruti, that fortitude by which person holds on to the results of dharma, not spiritual matters. Artha means I have to make money. Kama means I have to enjoy life.

Or dharma here means heaven. I will do this, this, punya karma, like then I will go to heaven. For that, so anything that is related to money, power, pleasure, and all that, for that, oh, bha, bha, re, ha. In the election time, the politicians, you know, there's so many political meetings going on and all that.

How much? They have got dhriti tremendous. Sometimes they lose election and all that. Doesn't matter, next time.

You see. And when they lost the election, they are in opposition, so they have got all times to demonstrate, protest, do this, that, all that, you know. And pointed out all mistakes of the present government, which they themselves were doing when they were in power. But how much dhruti is required? To capture that power?

So they also go hard. But when it comes to any kind of very higher kind of things, Abhi vare time ni aaya hai. My time has not yet come.

I am not yet ready, you know. Not ready. So as long as the results are there of this category, for that, because prasangena phala kankshi, phala kankshi is the desires of result with extreme attachment, so for that they have got dhruti.

Day and night they will make one and all that. But not of the spiritual or other kind of where selfless, service, etc. All those are concerned in that.

No, no, no, no. But for this, but there are dhritis required. It is not easy job.

Anyone wants to attain success in this empirical world, tremendous dhriti is required. That is called Rajasidhrati. By which he holds on to that.

I had to listen. There were elections of governorship. I heard somewhere in the US only sometime. So one governor was contesting the election.

So he was asked, what are the issues involved in this election? He said, there are no issues. He has the chair, I want it. Of course, people, they have to say these are the issues and these are the simple issues. The issue is that.

You understand? Prangeda Palaakangshi. Honestly, he said that.

Hmm? Ha! Now, our Tamas. Tavash is always wonderful, you know, interesting to note all that. Again, remember all this is for introspection.

All these things we have to see where we stand. It is something like, you know, when we go for a... blood test and the birthday report comes you know then they say oh your potassium level is not all right or calcium or sodium and the good cholesterol is very bad and bad cholesterol is very good and all that so then you say oh these deficiencies that deficiency is there and that so therefore now in the same way we have to make dials Satvik Jnan, Rajasik Jnan, Tamasik Jnan Satvik Budhi, Rajasik Budhi and keep a needle where it is going and all that and immediately correct now let us say Tamas Dhruti Dhruti also Tamas Dhruti so So in the meditation chapter when Bhagavan said, dhrutya kriyitaya, then only he meant Satvik dhruti.

sa mudrati sa partha tamasi mudrati sa parthi That Durmedha person Durmedha, Swami just used very strong word, stupid man Durmedha means foolish person, what is he? His dhruti yaya, that by which, na vimucati, he does not give up. What? Swapnam. Swapnam, one meaning is called dream.

And another meaning is called sleep. Swapnam means sleep also. Doesn't give up sleep. So much sleep, so much sleep.

The man went to his office a little late and the boss asked him, why are you late? He said, sir, I'm sorry, I overslept, you know. He said, you sleep at home also?

Sleep, just... or dream, always dreaming, day dreaming, dreaming, dreaming all the time only imagination, building castles in air and all that that's called day dreaming, sleep, such kind of power he has got doesn't give up Parada hai. Bhayam. Another. Somebody has got another problem.

Bhayam. Fear. I don't know what is going to happen.

What is going to happen? One lady met me. And she said, I am so scared, worried.

What will happen tomorrow? I said, how old are you? Luckily I could ask because she was quite old. So she said 75 year old. I said Amma in these 75 years how many tomorrows have come and gone?

Just think. How many tomorrows have come? So many years have what happened?

You are there. So what is this fear? What will happen tomorrow?

Something will definitely happen. But all the time I was scary kind of thinking, every time. Fear, what will happen to me, what will happen to children, what will happen to them, what will happen to that?

And therefore they go to astrologers and say, very bad something, why it is happening? The astrologer said, you know, your time is very bad, all the grha, dashas, three years are very bad, very bad. Afterwards you will get used to that. How much you will be scared, how much you will have fear, Fear of failure, fear of unknown, fear of death, fear of insecurity, fear of what will happen. Always imagination marked me and said recently I have gone through many crises, some of them really happened.

Nothing happened, you go on imagining, imagining, imagining. What is this? And everybody may say there is nothing to fear and all that.

Fear. Shokam. Yes. Some people fall in love with their grief also.

Shokam. 30 years ago somebody said you are a fool. His grief still remains with him. What is that you are grieving over that? And you meet that man after 30 years.

That man has forgotten. But this man is drowning. What happened?

What happened? You hurt my feelings. You said I am a fool. He said, did I say that? I repeat it.

Because you proved it. All this kind of shoka, anger of some old, old kind of things are holding on to that. Vishadam. Vishadam is a depression, dejection.

That is called Vishad. Apulita vishadi prasad, prasandhata, cheerfulness. The apulita all the time melancholic.

We have seen that vishadam. Madha mevaccham, or madha. Madha means intoxication also, madha means arrogance also. That does not give up.

That is also called... This what you call Tamasiddhruti. Sometimes all the time someone says, No one is like me, I am the best one. Some people say, I am good for nothing.

You know. You cannot get out of that, you know. But that also another problem. Inferiority complex.

Then he goes to one, what you call, consultant or psychologist or psychiatrist. And doctor, everybody ignores me. He said, next.

I am good for nothing and I cannot give all the time this type of thing negative negative I don't think things will work out somebody told him how some positive thinking he said I am positive things will not work out Tamas. It is called Tamas. Yaya, Sopnam, Bhayam, Shokam, Vishadam, Madamevach, Navimunchati, Durmedaha, Dhruti, Partha, Tamasi. Now, so we have seen three kinds of Jnanam, three kinds of Karma, three kinds of Karta, three kinds of Buddhi, three kinds of Dhruti. Now what?

Oh, now, now the thing is, all these things we do in our life, for what? You ask anybody, whatever you are doing, where tamasik, rajasik, sattvik, whatever, doing for what? Sukham, for happiness. Bhagawan said, that is also three kinds.

Bhagawan! I think no. Some fixation of three has taken place in your mind or what? You say, no, no, I am quite alright.

But if Prakruti is Trigunatmika, even to call this happiness, that happiness also is of three kinds. Oh! That I did not know. That I did not know.

So did not know. So now you know. So now we'll see, we'll discuss about that. One shlokam more we'll see, but classification we'll see. But now introduction what Bhagwan gives.

Abhyasadramate yatra Dukkhaantamcha nigacchati This shloka also is wonderful shloka. Bhagwan says, He Bharatarsha-bha, best among the Bharatavamsir Arjuna, Sukham tu, tu, tu is now. After having all said now, one more thing, most important.

Sukhaya karmani karoti loka, everything man does only for happiness. All this we talked about jnanam. The karma karti. and all the what you call these buddhi, druti, everything for what? The ultimate is only Sukham.

Sukham tu idanim trividham. This Sukham also is of three kinds. Shruna may listen to it from me. Now the next line is very interesting. It says, Now what is the meaning here?

Translation is, In which one rejoices by practice and surely comes to the end of pain. So here, one way what is said, That what is the real Sukham, That is definition. Or something else also is there.

What meaning is, What is the real happiness? Happiness is where there is the end of sorrow that alone can be understood as happiness. Isn't it?

If somebody says, I am very happy but my sorrow has not gone. So what kind of happiness is that? So definition of happiness is, in the Gita second chapter it says, Prasade sarva dukha naam haani rasyo pajayate. Prasannata or ananda is that in which there is the end of sorrow.

And that happiness, it will only, there where you revel due to your practice, practice of meditation, etc., then when you come to know your true self, and there you revel, there end of sorrow happens. That is the real happiness. One meaning. Second thing is what? This Trividham what is said, Those who are the sattvic people, then they practice their sattvic things and they feel very happy about it.

That is one thing. In the same way, Rajasic people, because of their Rajasic thing, you know, they go on and reveling in that and they feel very happy about that. And Tamasic people happy about that also.

Gaya. Once I read, one used to drink a lot, he is a religious priest. He said, you know, don't drink and all that, you should pray. He said, alright, pray, pray, you are saying, let us see the power of prayer and power of my bottle. He said, now say your prayer and see whether the temple of God keeps moving and revolves or not.

He said, nothing happened. He said, now you take my bottle and you see it will keep on moving. Now people ask me from where do I get all these stories and jokes and all that. I might still wonder sometime how do I remember all this. Because you keep reading here and it remains there.

Somewhere. It comes out of that suddenly. But the idea is.

A tamasic person. Because of that living. He feels very happy in that. But I. What is there? Rajasic person is happy in that.

So this line is very interesting. Abhyasad ramate yatra. Dukham tamche nigachati.

That means when he is. Then he feels that there is an end of all sorrow. But truly it is or not, that's a matter to be decided.

One may like something and... enjoy something and may feel happy in that but whether it is real happiness or not that is a matter to be discussed and really understood what is the side of real happiness one may feel happy in that one will you feel happy in that i feel happy in that it's all right but it is not the same so we'll see that tomorrow What is Satvik happiness? What is Rajasic happiness?

What is Tamasic happiness? Okay? Alright.

Now I have to tell you something. What I have to tell you is this. Now, here is a book called At Every Breath a Teaching. How many of you do not have this book?

So then I take it for granted that those who have not raised their hand, they have. Okay? So now those who do not have, they must buy it.

Now you say, what it is? It's very interesting. Many of us, you know, all the time, you know, the people meet me and they say, tell some experience of your experience with Swamiji, Gurudev and that. So in this book, the experiences of many devotees, with Gurudev that is given so it is it looks very big but is so readable and in their conversation discussion how simple incident and Swami teaching was was given there.

So at every breath there was a teaching. Simple incidents and all that. So you learn many things as you read this.

It is a treasure of knowledge, a treasure of learning and lessons. So those who do not have, they must buy it. And those who have it, they must buy more.

Generally they say buy one get one free but we don't say that we say buy one buy three four more and then give to others free Vishwam you see there are many occasions you have to give gifts You have to give gifts or not. There are birthdays, there are wedding days, there are so many days, there are graha pravesis, so many occasions are there in a householder's life. So, you should keep these books. And then...

give that Sometimes somebody told me so you know what happens when these books you know they are of limited whatever the Price of that and only if you give that so the people think I think you are giving money wise every cheap kind of gift or knowledge it may be big. So then I say you give gold ring with this. You make a gift packet, no? You want to give diamond, give diamond. Who stops you from that?

But give this also. Then they will understand real diamond is this. So therefore, these are precious things, you know.

I tell you all other things will be lost, but this thing will remain there. So these teachings are important and I tell you even one lesson if you learn from all that, even of all that, one lesson that will change your life. Even one idea, one sentence can be, which will transform you completely. So therefore you please see this. Alright, I told you.

And you know these things are, anyway I don't want to tell too many things at one time. Sustained release. I will tell you something else.

Now time, now what? I have to say. Yes brother. Krishna Murari, Jaya Krishna Murari Jaya Krishna Murari Tell me, which one is it?

Jaya Krishna Murari, Krishna Murari Loud. kṛṣṇa murārī jaya kṛṣṇa murārī kṛṣṇa murārī muralī dharapī tāmbara dhārī Murali Dharapeetambar Dhari Mai Meera Prabhu Geridhari Mai Meera Prabhu Geridhari Krishna Murari, Jaya Krishna Murari, Vrindavan Govardhan Dari Krishna Murari, Jaya Vrindavan Viharailalaki Sadgurunath Maharajaki Om Purna Madhava Purna Vidam Purna Purna Mudachyate Purna Asya Purna Madhaya Purna Viva Vashishyate Om Shanti Shanti Shanti Hari Om Sri Guru Bhyo Namaha Hari Om

Transcript for:Understanding Tyaga and Different Visions

Transcript for:
Understanding Tyaga and Different Visions