Transcription
Om, Self-Realized Form, Supreme Guru. By the words of Shri Sant, I accept the command of the Supremely Compassionate Lord. Today, through this devotional song, we extend a special invitation to Param Pujya Pappaji, that, dear Pappaji, please come into our inner being and fill us all with your unbroken love.
Oh, my Lord, the Supremely Compassionate One, oh! Oh, my Lord, the Supremely Compassionate One, oh! The giver of imperishable happiness, oh! To please Him always, oh! To attain His grace alone, oh! Oh, my Lord, the Supremely Compassionate One, oh! Oh, my Lord, the Supremely Compassionate One, oh!
This life, now I shall spend, oh! Towards worldly existence, now I shall not gaze, oh! Having made such a firm resolve in my mind, oh! Having made such a firm resolve in my mind, oh! I put it into practice, oh! I put it into practice, oh!
Only His words I utter, oh! In my mind, only Him I contemplate, oh! Only Him I always remember, oh! Only Him I always remember, oh! Increase love towards Him, oh! Increase love towards Him, oh! Oh, my Lord, the Supremely Compassionate One, oh! Oh, my Lord, the Supremely Compassionate One, oh!
If asked, only His words, oh! Let go of worldly entanglements, oh! I do exactly that, oh! I do exactly that, oh! Do not keep feelings wandering, oh! Do not keep feelings wandering, oh!
His command, always obey, oh! Moment by moment, make the mind chant the mantra, oh! I desire nothing else, oh! I desire nothing else, oh! That I make steadfast within my heart, oh! That I make steadfast within my heart, oh! Oh, my Lord, the Supremely Compassionate One, oh! Oh, my Lord, the Supremely Compassionate One, oh!
For a long time, I wandered, oh! The soul fell into the abyss of hell, oh! Now the Supremely Compassionate One is found, oh! Now the Supremely Compassionate One is found, oh! The wish-fulfilling jewel came into hand, oh! The wish-fulfilling jewel came into hand, oh!
So now, what is the lack, oh? Only effort is to be made, oh! To do that, one must strive and ascend, oh! To do that, one must strive and ascend, oh! To ascend the steps of liberation, oh! To ascend the steps of liberation, oh! Oh, my Lord, the Supremely Compassionate One, oh! Oh, my Lord, the Supremely Compassionate One, oh!
What did I come to do today, oh? Lost time in intoxication, oh! What am I doing today, oh? What am I doing today, oh? That I examine daily in the evening, oh! That I examine daily in the evening, oh!
Its essence is this world, oh! Thus the enlightened ones proclaim, oh! Do not keep your mind in it, oh! Do not keep your mind in it, oh! Taste only the essence of devotion, oh! Taste only the essence of devotion, oh! Oh, my Lord, the Supremely Compassionate One, oh! Oh, my Lord, the Supremely Compassionate One, oh!
Even while engaged in other work, oh! Rama played in Sitavan, oh! Similarly, in the refuge of the Supremely Compassionate One, oh! In the refuge of such a Supremely Compassionate One, oh! I remain in surrender with absorption, oh! I remain in surrender with absorption, oh! Oh, my Lord, the Supremely Compassionate One, oh! Oh, my Lord, the Supremely Compassionate One, oh! Oh, my Lord, the Supremely Compassionate One, oh!
Filled with sweet nectar, oh! The true words feel, the true words feel dear to me, dear to me! The words of Krupali feel sweet, filled with nectar, oh! The Guru's words felt, the Guru's words felt dear to me, dear to me! The words of Gopala felt.
The sword of speech is such, it cuts lust and anger. The sword of speech is such, it cuts lust and anger. It frees from the bondage of Maya, the mind becomes peaceful. It frees from the bondage of Maya, the mind becomes peaceful. Such is the edge of speech, it cuts the bonds of worldly existence, it cuts the bonds of worldly existence. Dear to me, dear to me! Oh, dear to me, dear to me! Pappaji's words feel sweet, filled with nectar, oh! The Guru's words feel, the Guru's words feel dear to me, dear to me! The words of Krupali feel.
By the stream of the Ganges of knowledge, life becomes fruitful. By the stream of the Ganges of knowledge, life becomes fruitful. If I place my head at the lotus feet, then the Ganges of love showers. If I place my head at their lotus feet, then the Ganges of love showers. With the water of the Ganges of knowledge, the Ganges of love showers, the Ganges of love showers. Dear to me, dear to me! Oh, dear to me, dear to me! Pappaji's words feel sweet, filled with nectar, oh! The Guru's words feel, the Guru's words feel dear to me, dear to me! Dear to me, dear to me! The words of Krupali feel. Dear to me, dear to me! The words of Krupali feel.
Oh King, only You are my support, in this worldly existence we are lost, oh! Oh King, only You are my support, in this worldly existence we are lost, oh! On the path of life, there are no true companions. On the path of life, there are no true companions. There are thousands of plunderers, in this worldly existence we are lost, oh! There are thousands of plunderers, in this worldly existence we are lost, oh!
The night is dark and the path is difficult. The night is dark and the path is difficult. Darkness is everywhere, in this worldly existence we are lost, oh! Darkness is everywhere, in this worldly existence we are lost, oh! Oh King, only You are my support, in this worldly existence we are lost, oh! Oh King, only You are my support, in this worldly existence we are lost, oh!
Fell into the snare of attachment to luxury and pleasure. Fell into the snare of attachment to luxury and pleasure. Did not understand the essence and non-essence, in this worldly existence we are lost, oh! Did not understand the essence and non-essence, in this worldly existence we are lost, oh! Today, only You are my support, in this worldly existence we are lost, oh! Today, only You are my support, in this worldly existence we are lost, oh!
Remained joyful in the company of the ignorant. Remained joyful in the company of the ignorant. Life went in vain, in this worldly existence we are lost. Life will not go in vain, in this worldly existence we are lost, oh! Oh King, only You are my support, in this worldly existence we are lost, oh! Oh King, only You are my support, in this worldly existence we are lost, oh!
In those words there is faith, only You are my hope. In those words there is faith, only You are my hope. Show the path to the state of liberation, in this worldly existence we are lost, oh! Show the path to the state of liberation, in this worldly existence we are lost, oh! In those words there is faith, and only You are my hope. In those words there is faith, and only You are my hope. Show the path to the state of liberation, in this worldly existence we are lost, oh! Show the path to the state of liberation, in this worldly existence we are lost, oh!
Oh King, only You are my support, in this worldly existence we are lost, oh! Oh King, only You are my support, and the cycles of worldly existence are averted, oh! On the path of life, there are no true companions. On the path of life, there are no true companions. There are thousands of plunderers, and the cycles of worldly existence are averted, oh! There are thousands of plunderers, and the cycles of worldly existence are averted, oh! Oh King, only You are my support, the cycles of worldly existence are averted, oh! Oh King, only You are my support, the cycles of worldly existence are averted, oh! The cycles of worldly existence are averted, oh! The cycles of worldly existence are averted, oh! The cycles of worldly existence are averted, oh!
Om, Self-Realized Form, Supreme Guru. Today's and from today onwards, we are starting a new topic, and that is the shedding of karma or the secret of karma, and how karma is identified. Let's know a little, understand more, and by bringing it into excellent practice, we will proceed with this reading in a way that the shedding of karma happens in a short time.
The secret of the path of devotion, that is, what we call the first step, when such devotion first arises in such a devotee, then they can proceed smilingly. Devotion means love. Love means the Supremely Compassionate Lord, Param Pujya Pappaji, and when boundless love awakens in such a devotee towards all the infinite qualities of such a supreme soul, and thereafter there is such faith that all those infinite qualities exist, and with such faith, if love arises towards such qualities, then our effort of surrender begins. Once this foundation is laid in the first step, then we move forward, and as we try to identify karma, even if intense inauspicious and terrible karmas come forth, they don't know who they are facing. Once that understanding, that I am the soul, and if the soul remains present, then it's about karma. And as soon as our soul is present, where are we alone now? Now, behind us is the Supremely Compassionate Lord, with us is Param Pujya Pappaji, and in our heart, Lord Mahavir is established. If all this is together, then no matter what situation, cause, or circumstances arise, because the soul is present, with a definite understanding like 'this is karma,' then to some extent, shedding (nirjara) or suppression (upsham), partial suppression (kshayopasham), and complete destruction (kshay) will occur according to the state of the soul.
Now our topic is the secret of karma or the shedding of karma, and whatever we read from now on, the initial two foundations within it were difficult, but they have been made easy for all of us. And how easy they are: if these first two foundations are understood correctly with such faith, then everything that follows will flow smoothly. And these first two foundations, which include the first, inner vision, and the second, the inner world – these two subjects are not new, and all these events keep happening in our daily lives; they are in everyone's experience. Now, tomorrow, we only need to understand how these experiences, which we will read and understand in the secret of karma, are resolved. We need to focus on that.
Whenever we listen to any words of Param Krupali Dev, Param Pujya Pappaji, and after listening, if any one word comes, we all generalize the heard word and put a full stop there, not thinking anything further. In this world, it is everyone's experience. For example, whenever we talk about any delicious food item, for example, jalebi, rasgulla, or sandesh, we all say, 'We know, what next?' and then we join in with what follows. The point to understand is that when a word comes in that statement, we must follow that word to see where it wants to lead us. If we leave that word and connect with another word, and the track changes, then the entire sentence is missed. When talk turns to barfi, or rasgulla, or sandesh, we immediately remember when we last ate it, which sandesh is the best, which brand, which shop it comes from, how fresh it is, what its color is, what its sweetness is like – and so, countless thoughts come with it. That is everyone's experience.
So, the thought to consider is that whenever we have practiced religion, and whatever religious talk we engage in, we put a full stop after hearing that word or sentence. With blind faith, we have been doing the same thing for years and lifetimes. We have never thought that just as we can write an essay about sandesh and rasgulla, in matters of ultimate truth, we have not progressed beyond a single letter on a single word. Such a mistake should not happen now. We must try to reach the essence of what the words of the enlightened ones indicate to us, from their perspective. And if we delve deep into one word, the adjacent one will be missed. If we try to grasp that, the ones above and below will be missed.
During each reading, the soul can understand only one word from one line, touching the heart. When reading again, it's our own experience: 'Why did I miss this adjacent word until now? Why did I miss the line above?' Every time we just pick up out of one page, one word, a little thought about it. The next time, the same page, another word, a little thought. At this rate, everyone must understand how long it will take to comprehend the entire page. And when the entire page is understood, when it comes into comprehension, then when we share it with someone, while speaking, we realize that everything I understood has become a fiasco; something completely opposite is being said. So, I feel I haven't understood it at all, and that understanding is rechecked.
Another contradiction is that as we share, clarity keeps coming. What was understood to some extent, with special clarity, explodes, and one feels that there is clarity and distinctness in what was read and what was shared just now. After all this, when one puts it into practice, what is more surprising is that one started with such enthusiasm, thinking something, but in doing so, nothing works out at all. Whether we call it a reduction in passions or an increase in devotion, neither of the two things happens. The joy experienced while reading and speaking is completely reversed when it comes to practice. When this happens, it means that the fundamental principles of knowledge, perception, conduct, love, faith, and surrender need to become firm. As these become firm, everything else will be understood. So, the intention again is that all the words and statements that come here should be deeply contemplated before moving forward.
The first chapter is Inner Vision. Happiness is beneficial for the soul. That happiness is said to be free from agitation, and agitation is not in the state of Siddha, so let us remember that state of Siddha. Leaving aside the actual and direct benefit of this state, the attempt to grasp the imaginary benefits of the higher state is no more beneficial than the attempt to see the moon's reflection in a pot of water.
This is all from Varniji's Karma Rahasya (Secret of Karma) which is in Hindi, and Param Pujya Pappaji's commentary on it, and the meanings he has given – I am reading that, and you have to listen. You won't find it by searching; you will find it by listening. Listen now, and then read the Karma Rahasya book which is in Hindi. And the more you read, the better. Confusion will definitely arise. You will proceed with such confusion, and if you remain firm that you want to understand, then you will think again and it will be understood.
These are all different arguments, and for those whose inner vision has not yet opened, we cannot say that all these arguments are entirely wrong, because in the sensory world, there is nothing beyond the senses. Whatever we know, enjoy, and experience with the help of the senses is all due to the five senses. This vision is not attainable through the senses. Then, words are also objects of the sensory world; they are read by the eyes, heard by the ears, and like the enjoyment of objects, wealth, etc., words are also enjoyed.
From time immemorial, words have been enjoyed like pleasures, and perhaps the use of words is even more significant than the enjoyment of sensory objects. The scope of sensory pleasure is limited to just one person, whereas the enjoyment of words encompasses the pleasure of thousands of people. From sensory pleasure, greed for wealth arises, while from the enjoyment of words, the desire to hear praise arises. There isn't much difference between the two. The tendency changes its form and remains the same.
It's difficult, isn't it? I already said that the first line is: 'Happiness is beneficial for the soul, and that happiness is said to be free from agitation, and agitation is not in the state of Siddha, so let us remember that state of Siddha.' Happiness is beneficial for the soul. In this world, every living being yearns for happiness, continuously desires happiness uniformly. We repeatedly want happiness, want happiness, and for the attainment of that happiness, various desires keep arising.
So far, so good. After understanding this much, no one gets the thought that happiness can be found from this. That is, whenever we strive with all our might for the attainment of a new thing, after obtaining that object, do we get happiness? Yes, it can be true, and no, it can be false. If happiness is obtained from the attainment of an object, we enjoy that happiness for a short time, and then we look for a new desire: 'Now where can happiness be found?' In different objects, different circumstances, different situations, the goal in each is the same: 'I want happiness from this.' Be it business, career, hobby, or a very intense attraction or attachment to any object, mobile, or iPad, anything.
With such understanding, we have been yearning for happiness in this world for so many years, and agitation remains within. 'It's not found, it's not found, it's not found.' After finding it, and it ends, again 'I still want happiness, I still want happiness, I still want happiness,' and so it goes on. This continues incessantly. If we read further into this, the understanding is that if I want a good villa, a good business, a good lifestyle, for that I will need wealth and money – everyone knows that. And by the attainment of wealth, by getting such objects, the living being feels satisfaction or happiness.
First is the attainment of wealth. After wealth is obtained, a good, a good bank, a fat bank balance, after that much comes into the bank, then spending to acquire a new house, villa, office – after that object is acquired by spending, then after the attainment of that object, the enjoyment of that object. Until that villa, that office, that business that I get is enjoyed by the five senses, there is no satisfaction. So the question is, the first desire was for wealth, the second desire was to acquire objects with wealth, and the third was that until that object is enjoyed. Understand these three sequences well. Our happiness is contained within these three, and we remain engrossed within them.
Whenever any object is attained, and the enjoyment is also experienced, be it food items or things to be seen by the eyes, that is, for good holidays, for sightseeing, wherever one has gone, whatever things are enjoyed by the five senses – after that cycle is over, again we are out in search of 'what's new?' and 'where can happiness be found?' Now consider that the agitation and restlessness with which one started for wealth, objects, and enjoyment – after all three things are attained during a period of time, we are back to square one, and the search is for the next. And the living being again believes, 'This time I will be much better than I was in the previous.' If one took a business to one scale and didn't get satisfaction from it, then 'I won't be satisfied until I become a billionaire from a millionaire.' And after becoming a billionaire, after upgrading everything in one's lifestyle, again the same question is back to where we are, isn't it?
All of us should delve deep and analyze our own desires, hobbies, favorite things, habits, and see if happiness has been attained from anywhere. And if, after attainment, by repeatedly changing, one believes that 'I have attained it,' then that happiness is illusory, momentary, not real happiness. Whenever we want a mobile, and after the mobile object is attained, as soon as it becomes obsolete, when we switch over to a new model, even then, for as long as the new mobile came and during the period we enjoyed it, all the apps and the speed with which it processes fast and gives us everything back – we were very happy. Until when? Until Apple launched a new phone. And with the arrival of that phone, this happiness, that is, it gets transferred.
If every time new mobiles, new gadgets, and new external objects are obtained, and the living being feels that happiness is gained by enjoying them, then where exactly am I feeling that I haven't received the realization that happiness is not obtained by desiring or by wealth? With so many examples, isn't it good enough to open the... but no, the search is on. Why? Because the living being has continuously understood only one thing: desire, to keep desiring continuously, and for happiness. And this is that whenever the living being thinks, 'Now I've had enough of shopping. I have enough dresses in my wardrobe, and I'm going to put a curtailment, and I'll keep only 10 dresses, 10 jeans, or 10 pairs of shoes,' and we are very happy. And then, how much empty space was in the wardrobe, we don't know how it got filled with other things; we didn't even realize. When I curtailed 10 dresses, I couldn't curtail the new things that came, could I? And I took those things and adorned myself. So, happiness is not in objects, not in enjoyment, not in wealth. Happiness lies in change. We continuously change from one product to another product, and invariably, due to our continuous changing, we keep getting illusory happiness.
Change is inevitable, and whenever there has been a change, it is everyone's experience that the change has always been good and well accepted by us. A simple example: every day we eat roti, dal, rice, sabzi. Daily, if you go to someone's house, they also make the same: roti, dal, rice, sabzi. 'Your toor dal is very fine; ours doesn't turn out like this.' We eat the same dal, and their dal is also the same. If you tell your wife, she will happily say, 'We make this every day.' How do we know? On the contrary, we make it better than this. So, to those who eat it daily, it seems the same, but when there is a change, somehow that change happens so minutely that we don't even realize it, and we just accept that it's good.
Take any new restaurant. So many restaurants launch, and we go, 'Let's go, let's change, right? Every day we go to Gallops; today let's try the new Bene.' 'I don't like South Indian, but it's okay for a change.' That change was made, and the first time, one will definitely like it and say so. But when asked repeatedly, two or three times, when one is truly hungry, only the favorite food will always come to mind. Then no one will say, 'I want to try what I tried for the first time then.' It was good for once, but not every time, everywhere.
Whenever one has taken vows of self-control, penance, renunciation, and by curtailing the tendencies, whatever vow or penance one has observed, keeping that thing in self-control and staying away from that object for six months – the tendency, in accordance with it, will accept another object and derive happiness from it. If there is a vow against sweets, then the living being will somehow find sweetness from whatever source, be it from fruits, from jaggery, or from things that are sweet by nature. By accepting that object, they will feel satisfied that they have fulfilled the enjoyment of the taste they were missing.
The renunciation of an object will happen. If the living being thinks of renouncing the tendency for taste, it can never happen. It is just a mere transfer entry; it will move from one object to another. This is illusory happiness, and due to the attraction to external objects, there are infinite objects in this world. That is why we have been transmigrating for infinite lifetimes, and each time, to become one with that object, this same cycle, which we call momentary happiness or this illusory happiness, causes the living being to transmigrate.
Then, that happiness is said to be free from agitation, and agitation is not in the state of Siddha, so let us remember that state of Siddha. True happiness, which is the happiness of the soul, we call it Shiva-happiness, unhindered happiness. Such happiness is in that supreme state of Siddha, and in that supreme state of Siddha, there is no kind of agitation or restlessness. And there, in that supreme state, there is such happiness which is unhindered, eternal, indestructible, and ever-present. If such happiness is found, and we have practiced such happiness for so many lifetimes, then by evaluating both...
If placed on a platform, understanding and discretion would arise in a being. This is the happiness of illusion, this is Shiva's bliss, spiritual bliss. Let me try a sample, a taste of it. If one thinks this much, there should be no obstacle for them, because "word is still bliss," and the definition of bliss is just bliss, the bliss of dress, the bliss of pizza, the bliss of rasgulla, Shiva's bliss. As long as the label "bliss" is there, we don't mind tasting it. This should be considered by atheists and theists alike, every being must think about this. If I want happiness, then why not give this ultimate bliss, spiritual bliss, Shiva's bliss, a try? But the difficulty is, the ultimate bliss was spoken of by such an ultimate being, so where can such bliss be found in this age of Kali Yuga? This is the first question that comes. After that, even if it is found, it is found by those who do immense penance, devotion, and austerity, and become divine. I can never find it. And if I cannot find it, then what is the need for all this trouble? Then it is best for me to remain in my worldly life and my illusory happiness, my material happiness, which I am pursuing. This understanding is not ours; it was ours a few births ago. From there, by taking refuge in a true guru and the company of the wise, we have gained an understanding of the unhindered bliss of the soul. Therefore, let us move forward from here. For three minutes, keep this in your mind and say it: "Make my firm resolve strong, make it strong. My firm resolve, whatever is decided, must be completed no matter what. Make my firm resolve extremely strong or fill it with valor. Say whatever you want to say. Make my firm resolve strong. Make my firm resolve strong. Make my firm resolve strong. Make my firm resolve strong. Make my firm resolve strong. Make my firm resolve strong. Make my firm resolve strong. Make my firm resolve strong. Fill my firm resolve with valor. Fill my firm resolve with valor." Keep this in your mind and say it: "Make my firm resolve strong, make it strong. My firm resolve, whatever is decided, must be completed no matter what. Make your firm resolve extremely strong or fill it with valor. Say whatever you want to say." Om Shanti Shanti Shanti.
Now, if you want to take the real and direct benefit of this verse, instead of trying to grasp the imaginary benefits of the verse above, how much more beneficial is it than trying to see the moon's reflection in the water of a pot? All the talk of happiness, illusory happiness, and Shiva's bliss, spiritual bliss – an example of both has been given here. Just as the moon's reflection appears in our plate or dish, similarly, the real moon and its reflection in the dish. In the same way, the real bliss of the soul, the ultimate bliss, is that, and the material happiness we spoke of is like the moon's reflection. It appears that there is a moon in the dish, but when you try to grasp it, you are clever and wise. Even if you catch it, it is like a reflection, and when it ends, you realize it. This example is not that simple and easy; it is a very profound example. Many times, when we were young, we heard stories of the moon. The secret within this is, if you understand that the reflection is real and the object above is also seen as real, the difference between the two is said to be the reflection. Then why is the reflection of the soul missing in the bliss? If the reflection of ultimate bliss falls on such illusory objects, why don't we see that ultimate bliss, and why do we remain in material happiness? That difference must be decoded by each and every individual. We see the object, but we have never gone into its subtlety. So, this example and comparison have been given as a metaphor.
Now, these are all different arguments, and we cannot say that they are entirely wrong because in the sensory world, there is nothing beyond the senses. When the talk of worldly and sensory pleasures arises, if inner insight has not opened, then under no circumstances can this be considered true. How can I attain unhindered bliss? The belief is that happiness is obtained only through the senses. Therefore, the desire to enjoy sensory pleasures as much as possible remains with the being. The next word is "sensory world." In the sensory world, there is nothing beyond the senses. We understand this world only through our senses. Whatever is seen with the five senses, from that, happiness is obtained. This is the strong belief of all of us. Therefore, whatever we know, enjoy, and experience with the help of the senses is due to the five senses. So, this vision is not attainable through the senses. Then the word is also an object of the sensory world. Our experience of seeing and knowing this world through the senses is our experience. The happiness spoken of is beyond the senses, and the one that is beyond the senses, how can it be obtained from our sensory world experience? If a being thinks that this happiness, meaning the attainment of ultimate bliss, is to be achieved, and how can I enjoy and attain this happiness with my five senses? Then it is said that all the happiness we talk about is beyond the senses. So, how can these five senses provide us with that happiness? This is a hurdle from the very beginning. Because for the thing for which we are ready to jump, saying "I want this happiness now," it is not something that can be obtained through these five senses, and without them, we are helpless. So, the thought is, how to move forward? In short, this vision is not attainable through the senses. Then the word is also an object of the sensory world. It is read with the eyes, heard with the ears, and enjoyed like worldly pleasures, wealth, etc. Here, we have to understand with examples of the five senses. Each sense works in its own way. The eyes see, the ears hear, and the nose perceives foul or pleasant smells. When each sense works, it focuses on one thing at a time. When seeing, it is in one place; when reading, it is a book; when eating, it is a food item; as a sense of touch, whatever is felt and touched. In all these places, there is a relationship or connection with one sense at a time. The word, which we hear with our ears, involves many people. And especially when we give discourses, when great beings speak of knowledge and religion, the ears are eager to hear. The audience says, "Today's discourse was very good." This word involves many beings, and because of that, when we do any good work and present it with praise, we want to hear from the maximum number of people. This is the biggest drawback in the word, meaning the sense of hearing. It always wants to hear from many people and repeatedly, which satisfies it. What I have done is right. And in this way, the world of the five senses, each person should list it. How much happiness is obtained by seeing things with the eyes? Similarly, if we list the five senses, we will know how vast the sensory world is and how many places it is stuck to the objects of the five senses, clinging to them since time immemorial. The word is also enjoyed like pleasure, and perhaps its use is more than the enjoyment of worldly pleasures. The scope of worldly pleasure is limited to one person, whereas the pleasure of words can encompass the enjoyment of thousands of people. Worldly pleasure creates greed for wealth, while the pleasure of words creates the desire to hear praise. There is no significant difference between the two. The nature of the tendency changes, and it remains so. When we talk about the five senses, it is that the being continues to enjoy pleasures in this world in such a way as to maximize happiness from each sense. Whenever the objects change, we feel that this thing has been left behind, this thing has been renounced, this much restraint has been cultivated. But the specialty of these senses is that if one thing is left, another thing is inevitably grasped. So, we remain where we were, and it only seems like an illusion that I have left this. The nature of the tendency is such that it is constantly and so fastly transferable. If one is released, ten are grasped. If one is released, a hundred thousand are grasped. It continues to happen, and we remain engrossed in it.
Now, moving away from all these external deceptions, look within yourself where unperturbed bliss resides. Where the constant, eternal recitation for the attainment of unperturbed bliss, for Shiva's bliss, is going on and will continue to go on until its meaning is understood in the heart. Behold your greatness, do not become base. Do you like slavery? The being has enough understanding that it wants true bliss, ultimate bliss. That is, the being knows well what kind of bliss it wants, and it has been yearning for such bliss for lifetimes, making efforts, and striving. But after striving, success is not achieved, and there is a loss. Now, ask your inner self. Surely, something is still needed, still needed, that true bliss has not been attained. The main reason for not attaining true bliss is that we have made ourselves so base and small that we do not even know what our greatness is. And we are enslaved, and we have never felt this slavery. Astonishingly, we are all free. How can it be slavery? All our understanding so far is just understanding. So, how can I be independent from the external? That is, as a country, India is an independent country. Then, as a person, I am separate. Identity? So, my own house, my own business – all these things. And in all these ways, by way of business, by way of status, by way of label, married or single, family – in all these different ways, we can say that we have established that I am independent of everyone, that I am separate from everyone. We have this much understanding. Moving forward with this understanding, that is, the constant, eternal recitation for the attainment of unperturbed bliss, for Shiva's bliss, is going on and will continue to go on until its meaning is understood in the heart. Behold your greatness, do not become base. Do you like slavery? We have reached the point where we are all independent. And then, when such a situation arises in the world, and in such a situation, so many unforeseen circumstances arise, what do we do at such times? When the situation becomes very difficult and challenging, we say, "But what else can I do in such a situation? What can I do?" In such a situation, we give in. And we do the work that the situation demands, remaining in that situation. We have to attend a social function, a wedding function. There is a big business deal. What to do? There is a lot of pressure from the family. It is a family function, you have to attend. What can I do? I have to go. Your own wish is to go on a holiday to another destination, and the family decides to go here. So, every time you say, "You wanted to go and spend this holiday." What to do? Everyone wanted this. So, we have done the work under the circumstances, haven't we? Many times, we have been enslaved, and then we give any excuse. The situation demands it, and we have to get it done somehow in that situation. That is slavery. Now, after talking so much about sensory pleasure, it is understood that we are dependent, we are slaves. But what is the reason for that? We have not known it so far, and we don't even know it. Therefore, the desire to know does not arise, and the desire to become free also does not arise, because we simply don't know. We have never felt this slavery. We all claim with great pride, "I am independent. I am very independent. I can do whatever I want." But only God can do whatever he wants, anytime and every time. Any other being has to bow down to the circumstances and act accordingly. So, if I have to bow down, it means I am dependent on others. Until such a thought arises, the being will never think of liberation. That I want to become free, I want to escape slavery, and I want to do it on my own. If slavery is not felt, then the thought of freedom can never arise. Oh, I understand now. You have no idea that you are a slave. If you had an idea, wouldn't you have broken all bonds in an instant? Wouldn't you have broken all shackles? But without inner insight, how can this bondage be realized? The reason why we are not aware of this slavery is our inner insight. Until the being's inner insight opens, this matter is not understood. Therefore, until inner insight opens, the pursuit of the ultimate, religion, or freedom is not possible. In other words, as long as we are entangled in the desire for sensory pleasure, or as long as our external dealings continue, and we don't even know what inner insight is, then certainly, the attainment of true bliss is not possible. As long as this slavery remains, as long as these desires, which we will call opportunities today, remain, and as long as we remain engrossed in the external world beyond the sensory world, inner insight will not open. Until inner insight opens, give up the dream of unhindered bliss. And until we are free from this slavery, the attainment of spiritual bliss or its proper understanding will not be possible for the being. Externally, I am independent. In relation to society, in relation to the nation, you can do whatever you want, keep whatever you want, and leave whatever you want. Then how can the being feel that I am dependent, a slave? Oh, noble one, you are forgetting. Come to the refuge of the wise, then you will know whether you are free or dependent. Today, science and technology have advanced so much. There has been a lot of progress over the entire universe. New means of happiness have been developed. And as much as infrastructure, telecommunication, and means of happiness have increased, and as technology has advanced in all these things, things are becoming so much better, and we are in such a nice world. Because today, anything is available in two minutes. So, it is said that scientists and researchers have brought down the fourth heaven here, because it has become so advanced, and with travel logistics, everything is possible today in nanoseconds. So, if so much advancement has happened and so much progress has been made, then why is there so much conflict and discord in our behavior and among our close relatives? Why are there so many passions? On one hand, there is technological advancement, and we are experiencing it. Things are much quicker and faster than they were 20 years ago and 200 years ago. So, if everything has advanced and is at high speed, then why has suffering not decreased and transformed into happiness? Why is happiness not found at every moment? With every research that is to be thought about, science has made so much progress, it has brought heaven down to earth. But is it also free? If it were free, why is there so much tension in the world after bringing heaven down? Why so much suspicion and doubt? If you just look inside, everyone is bound by circumstances. Whether it is an individual, society, country, or nation, knowledge or science, whatever anyone does, it is done within circumstances, or if circumstances do not make the being helpless, then who would struggle so much in life? And due to circumstances, one has to do everything helplessly. This is the experience of all of us. A struggle for freedom is going on, a turmoil is going on, both inside and outside. The answer is one: due to circumstances, due to situations. Now, even if we don't want to, we have to do many things due to circumstances. What could be more dependence or slavery than this? So, we do the work that needs to be done in different circumstances and situations, and we get it done and complete it. In business, one should do business ethically. But if business is done that way, business will not happen. Social work can be done. So, on a comparative basis, other people are stealing so much. I don't do that much. I do a little bit of tax evasion by planning, because that much has to be done, otherwise how can we survive? So, by giving a little to government officials, the work is done. Because the situation demands that the project has to be completed on time. I have to do the wrong things that need to be done in those circumstances and situations, and I complete the work and get it done. This is due to circumstances, meaning we all act within circumstances. When we act, what was the goal? The project has to be completed on time, within budget. And what was the original goal? To do business ethically. Where did that principle go? Where did that understanding go? Remaining within circumstances, we compromise everything. And by losing sight of the goal and surrendering to circumstances, we are slaves of this world, and we do all the work within it. Then, even if we go out and tell everyone, "How successful I am," but no matter what compromises and how many of our principles are shattered, we have reached that level. Even that person doesn't know, the poor fellow, because our sensory world is so strong that these five senses have held us so tightly in this world that it is impossible for anyone to escape or move from it. This is the situation, circumstances, desire, greed, attachment, dependence, and we repeatedly do such things, not once, but repeatedly since time immemorial. And now, that thing has stopped for all of us, because by coming to the refuge of the wise, all these things are now complete. By coming into contact with a truly wise person, by having faith in them, all these things that have been happening incorrectly so far are now completed. By understanding the truth, such a devotee slowly moves forward in this world. This understanding is inner insight, which is realized by the being through contact with the wise. From dependence, how can I, by remaining in the refuge of the wise, do what I was bound by in the sensory world until now? It is worth obeying or doing. If I have done all these things in the world by coming to the refuge of the wise, and with that same expertise, I can do it here. Because I have done all this. I do everything by listening to everyone, whether it is the situation, family members, friends, business partners. So, my good man, if you have so much understanding and expertise, then use it here. This is the right place. And if true surrender is given here, when you give it here, then the devotee, with such surrender, says, "Whatever you say, whenever you say, however you say, whether it is right or wrong, I don't think about it. It is true. Whatever you tell me is the truth. I will try to do what I have to do, and I will reach the truth." If one works with such faith, then the world is fine, but the state of the Supreme Being, the soul, the qualities of the soul, can certainly be attained by gaining inner insight. Om Shanti Shanti Shanti.
For three minutes, keep this in your mind and say it: "Make my firm resolve strong, make it strong. My firm resolve, whatever is decided, must be completed no matter what. Make my firm resolve extremely strong or fill it with valor. Say whatever you want to say. Make it strong. Fill it. Make my firm resolve strong. Make my firm resolve strong. Make my firm resolve strong. Make my firm resolve strong. Make my firm resolve strong. Make my firm resolve strong. Make my firm resolve strong. Make my firm resolve strong. Fill my firm resolve with valor. Fill my firm resolve with valor." Keep this in your mind and say it: "Make my firm resolve..."
Make your determination strong, make it strong, my firm determination. Whatever has been decided must be completed, even if it remains half-done. Make your firm determination extremely strong, or fill it with semen. Speak whatever you wish to speak. Oh, peace, peace, peace. If anyone has any questions, you can take two or three questions with you. Whoever has asked a question, please come forward. Jai Sadgurudev. Greetings. Sometimes, when I contemplate and reflect, such a thought arises that there is nothing like inert matter. Everything is inert matter. It certainly had consciousness at some point. So, either this consciousness is its past form, or the consciousness that appears today is going to become inert matter in the future. Look at a tree or a metal object, an almirah, anything. Even though it appears like inert matter, the tree itself will disintegrate over the years. It is conscious today, it will disintegrate tomorrow. Its body, its soul may depart, but ultimately, isn't this all a process of consciousness? Wherever I look, I see more consciousness than inert matter. Why is that? I am still very confused about this. I don't understand much. This cycle also feels like it is all consciousness. But at one time, today's consciousness became inert matter, leaving it, and one consciousness moved into another consciousness. Whether we call it metal or inert matter, even gold, we call it inert matter, but it is still the skeleton of a single-sensed being. I don't understand this whole play at all. It causes a lot of confusion. I won't be able to grasp its end. All this is very confusing because it is the talk of the supremely knowledgeable, and if we understood it directly, we would be like them. We don't understand, hence reading and after reading, contemplation and reflection. For this, the nine elements must be read very deeply, and especially, which substances are included in them: soul, non-soul, influx, stoppage, shedding, liberation, and bondage. Bondage and liberation. Now, among the nine elements, the first two are soul and non-soul. Non-soul has been mentioned twice. Soul means consciousness, and non-soul means inert matter. So, these two things have been mentioned. We have to grasp them, don't we? Where is inert matter? What you are explaining is a mixture of inert matter and consciousness. But can you independently say that this is inert matter? It should exist in this world, shouldn't it? Otherwise, how can it be written like this, that inert and conscious? So, the understanding is that one must read a lot and first understand the principle of inert and conscious. Then, what is seen in what is a later stage. First, inert is inert, conscious is conscious. Master these two things well. Then comes the next stage. Okay, thank you. Hello, Jai Sadgurudev. Nileshbhai, I was thinking that when we worship or remember father now, will we feel dependent? On devotional songs or father's photo or anything that is observed through his qualities, so that we don't miss him? Just like you say, "Father is always with you." So, whenever such a feeling arises, the quality doesn't come. I mean, if I think about it, it comes because of the quality. I don't understand. It's love, but how to observe through qualities? How to go to the next stage? How to love qualities with qualities, not just because father laughs or speaks? So, that is what needs to be understood more. You have friends, you have good friends. Among them, you have a best friend. What is the difference between a friend, a good friend, and a best friend? You don't have to think with a best friend. You can say anything, or just depend on them. Otherwise, a friend is someone, a classmate, so it's related to some activity, or we do something together, like playing cricket, having fun, like that. But with a best friend, you don't just hang out. But what is there in that best friend that isn't in a friend or a good friend? I don't know. Something. You must have seen. Did you feel comfortable? You will feel comfortable with them, but what will make you feel comfortable? Qualities. How did you see the qualities? How much did you like them? Like today, I like being disciplined. For others also, they also do. If you don't know the qualities, then you feel them. In Gujarati, qualities are called 'gun'. Okay. Just like I realized that he is very helpful, he is very courteous, he is very ambitious, whatever types of qualities. We don't go into the details. Qualities are known from them. You feel them. Similarly, when I met father and talked, I felt something. I liked his qualities, and because I liked them, liking started from there. Thank you. Jai Sadgurudev. Nileshbhai, we were just talking about sensory pleasures. I take situation-based decisions, and I want to go beyond sensory pleasures, put them aside, or leave them, and move forward only on the path of the supreme good. Is it also a type of decision? When we say, "Determination," these types of decisions and that decision. How to differentiate? How to go there? Therefore, this type of decision, that type of decision, you know the difference between a right decision and a wrong decision. Sometimes upfront, and sometimes after taking a decision and experiencing the outcome, you realize to some extent that this was the right decision and this was wrong. All the decisions taken in the world so far were wrong, and to become independent for the supreme good, this is called the right decision. Do you understand? You answered that aspect. What is the next rectification? It comes step by step. Don't jump. The first is realization, the second is acceptance. Then comes the whole sequence. If we see everything at once, then whenever we make a mistake, that is the first step. It should be realized that I made a mistake. If it is realized quickly, it evaporates quickly. That is why we make mistake after mistake, even after knowing the rectification. Now, we have to think. A mistake was made, it was corrected. If a mistake is made even in the corrected mistake, then what should we think? Think about that. Okay. One more question here. This is a question from a purely worldly perspective, from that angle. Responsibility, desire, and expectation from others. How to get out of this entanglement of these three things? And which has the highest priority? We have just started, haven't we? It's the first chapter. We are still in the entanglement. Let's understand that first, then getting out of it will come. Just saying that I know the world is not good doesn't achieve anything. That lesson is not good enough. So, more understanding is needed. How is it not good? And as it increases, will something be missing? If it doesn't increase, then when will the world feel bitter? So, as you read more, you will understand how we are entangled, trapped, and bound in this world, and how we will get out of it later. Okay. Now it seems both questions will have answers. They are interdependent, and ultimately, the supreme good will be achieved. Yes, it has been said that it will happen. Thank you. Thank you very much. Jai Sadgurudev. Greetings, Nileshbhai. I needed this clarity. That saying you mentioned, "Love and attachment are prayer." So, I was thinking about prayer. In one place, you said that when we see friends or things, any objects, and feel, "Wow, how nice it is," then deep inside, we desire that thing. So, I understood that it is so subtle that I can't even grasp that I have desired that thing. I am just saying it's good to use. So, deep inside, I want that thing. The desire has arisen. And when you said that when love and attachment arise towards the knowledgeable, I thought that when I see you, when I see father, it naturally happens that "How wonderful is their peace? May I get this peace soon? May I get their stability?" So, you said it happens naturally. Attachment arises for that, and it happens by default, without having to think. It happens naturally that "I want this, I want this, I want this." So, now you said in your observation that seeing this posture also leads to attaining the knowledgeable. Is it like this? So, another thought comes to me: does it mean I am doing this everywhere in the world too, wherever I look? And when I see the knowledgeable in the supreme good, I am doing it. So, it feels like when I am with you, these feelings increase and increase. So, keep me with you. Surely, wherever I am, this will happen. All that you have said so far falls into the category of love. Attachment is something that comes after that. So, let's observe the knowledgeable of today and praise their qualities, and repeatedly sing the praises of such qualities. Then we will like such qualities. That's why we praise them. Whatever qualities they are adorned with, whatever we like among them, and the more we like them, the more we desire them, and it goes on like that. So, as long as there is refuge in the knowledgeable, there will be an increase in these qualities and a reason to move forward. And with this understanding, when one looks at the world, the understanding says that these are all means of liberation. Now, by having love here, I have understood the means of liberation. Not the other way around. If you like the world and also like the knowledgeable, then you have not met the knowledgeable. If the world feels sweet, then you have not met the knowledgeable. Okay. So, this feeling of attachment has now reached an extreme level for you. Do not take my name. I am nowhere in the picture. It should be the supremely compassionate Lord, the supremely revered Father, and only that. I also do the same. So, I will tell you only what I do. You do that. Just as you do, please guide me to them. Surely, surely. Oh, oh, ocean of compassion, boundless. Oh, oh, what a favor the Lord has bestowed. What favor can I offer at the Lord's feet? My soul is devoid of everything. The Lord has given me this boon. I am surrendered at your feet. From this body, from today, I live surrendered to the Lord. I am a servant, a servant, a servant of you, my Lord, the humble one. You explained the six stages and showed the difference. You are like a sword of knowledge. What an immeasurable favor. You showed me the form, and I suffered endless pain. You showed me that state. I bow to you, O glorious Sadguru Bhagwant. The supreme being, Lord Sadguru, the abode of supreme knowledge and bliss. To whomsoever gave me self-awareness, I offer my eternal salutations. The one whose state, even while in the body, remains beyond the body. To the feet of that knowledgeable one, let there be countless salutations. To the feet of that knowledgeable one, let there be countless salutations. Victory to the Lord of the three worlds, Lord Mahavir Swami Bhagwan! Victory to Mahavir's disciple, the supremely compassionate Lord! Victory to Shri Sadguru Dev!