Who is called a rasik?
Who is called a rasik?
Swamijis say.
All these graduates are sitting here, and then they don't say anything.
We have a master's degree, don't we?
Who is called a rasik?
He doesn't find joy anywhere else except in God.
That's what you said from this, what does grammar say?
What is the meaning of the word 'rasik'?
One who takes interest.
He who enjoys is a rasik.
One who takes interest is called a rasik.
He who drives is a driver.
One who drives everyone is called a driver.
There is a shepherd, right?
He takes a stick and drives all the cattle.
Then he is called a driver.
The driver of a car, the one who drives the car, is called a driver.
He who drives is a driver.
He who enjoys is a rasik.
All who take interest are called rasiks.
In this, Maharaj did not call everyone a rasik.
Who is called a rasik?
One who takes interest only in God.
One who takes salty interest is called a rasik.
And one who takes bland interest is a fool.
He is not called a rasik.
Is there more interest in bland or salty?
Huh?
A drop of blood has fallen here.
And a piece of jaggery has fallen.
So where do the ants sit?
Huh?
Will that blood be sweeter than this jaggery?
It is sweet, everyone drinks it, that's why they put jaggery.
So there is more interest in that.
That's what a rasik is called.
He observes a milk fast.
So what?
He eats milk every day.
Huh?
Nothing else but milk.
Then it is called a milk fast.
If he eats milk every day and also eats everything else, then?
Then it is not called a milk fast.
So, rasik means?
If he doesn't take interest anywhere else except in God, then he is called a rasik.
He is a true devotee.
Why would that one be false?
There is also interest in that.
Huh?
Huh?
Rasik means one who takes interest, the other one should have such interest.
Interest should come, right?
So, don't bad people get interested? Don't they get interested in this world?
Does it come or not?
So?
Why should he be called a rasik?
Huh?
After death?
After death, where is the talk of taking interest? Then the Yamas give him a little interest.
Huh?
We have arranged that, but tell me, where does that apply to those who take interest?
It applies to him, we have arranged that, except for God.
We, however.
We say that a person who doesn't go outside this ground is called a human.
So, are the people on the road not called humans?
So what?
It is the cause of infinite sorrow, brother.
How can one call it 'ras' if it leads to degradation?
How can one call it 'ras' if it leads to Yamapuri?
Let everyone have it.
But how can one call it 'ras'?
That is not called true 'ras'.
True 'ras' should lead to spiritual upliftment.
The inner turmoil should be removed.
After taking 'ras', the turmoil of this world enters within.
Then how can one call it 'ras'?
Once he takes 'ras', peace comes to his heart, and he feels aversion to other 'ras'.
So that rasa was bitter. The gopis felt that way.
The gopis felt that way.
They developed an interest in God, so the worldly pleasures became like vomit to them.
They became like poison.
So that rasa is bitter.
Today, Shripati Swamiji was speaking, and Maharaj was speaking.
It feels like prasad, to take it in the forest.
And if there are good clothes, they look like joy, joy.
They look like joy, joy.
Joy is soft.
Does that happen?
Huh?
Does that also happen?
It's about shrikhand.
And good food feels like poison.
Like they died.
Does that happen?
If shrikhand came, they would say they died.
That happens with shrikhand.
Like poison.
Why would that happen?
If one has an interest in God.
If one has an interest in God, if a true interest has come, then that happens.
We have an interest in God, don't we all have an interest in God?
And there's also an interest in shrikhand.
So?
Huh?
So then, are we called rasik or not?
True rasik devotees then.
Huh?
Not called true.
There is no discretion, no discretion of rasa.
Which rasa is true and which rasa is false.
Which rasa leads to degradation and which rasa leads to elevation.
Which rasa brings moksha?
And which path leads to Yamapuri?
There is no discretion in that.
So
What kind of talk did Maharaj give?
Today, a poem has been arranged.
Read it again.
Then Shriji Maharaj said, "Now keep singing kirtans, and listen to this kirtan in the form of a discourse that we are speaking."
Then the paramhansa said, "O Maharaj, very good, you speak."
Then Shriji Maharaj said, "While singing the rasik kirtans of God, if interest is found only in the form of God, then it is fine. But if interest is found elsewhere, apart from the form of God, then there is a great deficiency in that."
Because just as that devotee develops affection for the words of God and finds interest in those words, if he also finds interest and affection in the words of songs, musical instruments, or women, then that devotee should be considered indiscreet.
He has no discretion.
No discretion of what?
No discretion of rasa.
If rasa comes, take everything.
Wherever rasa comes, take everything.
Huh?
That is called an animal.
An animal doesn't think, 'This is not our owner's, so I shouldn't eat it.'
And 'This is our owner's, so I should eat only this.'
If sugar is put for these cows, what do they do?
Huh?
It eats the neighbor's.
Huh?
First, it eats the neighbor's.
It doesn't have the discretion to know that what was put for us is for us to eat, and what was put for the neighbor is for the neighbor to eat.
It first eats the neighbor's.
That's why it's called an animal.
Why is it called an animal? Because it eats.
Because it eats well.
It's called an animal because it eats others' food.
There is no discretion.
There is rasa, but there is no discretion, no discretion of rasa.
So Maharaj says, consider him indiscreet.
Everyone takes rasa, the whole world takes it.
Even the smallest creatures take rasa.
Which rasa has Maharaj mentioned here? Who is called a rasik bhagat?
Huh?
He has only the rasa of God.
Not that.
What is Maharaj's target for rasa?
Shringar rasa, the rasa of man and woman.
He should do devotion to God through the path of a rasik bhakta or a rasik path.
Maharaj has used this word.
It is called the path of rasa, it is called shringar.
Shringar is in everyone, other rasas are in everyone, seeing, hearing, this and that, eating, drinking.
But this is in everyone and it doesn't go away for any reason.
Even if one dies, it doesn't go away, even if one becomes a renunciate, it doesn't go away, even if one takes a hundred births, a crore births, it doesn't go away and it keeps increasing.
There is only one such rasa.
That's why he is called a rasik bhagat.
It is called the path of rasa.
This rasa never goes away.
But there is no discretion in that.
Should such love be for a woman or should such love be for God?
Both are powerful rasas.
Which one is more powerful?
The desire for a woman, all desires are forbidden.
If he wishes, all paths close, stop, all these open ears and hands and everything are open, they close and only one is seen.
He is such that he gets the rasa of God.
When the rasa of God comes, great kings and emperors like Chitraketu abandoned crores of women and ran away.
To attain the rasa of God.
By renouncing crores.
Bhartruhari abandoned sixteen hundred and ran away.
If someone has one or two, they abandon them and run away.
If there is a clash between the two rasas, who will win?
If there is a clash between the two, who will win?
The rasa of God wins.
How is the rasa of God powerful?
How many have won by taking the rasa of God, and how many have won by taking the rasa of this world?
How many have been overcome by the rasa of the world, and how many have been overcome by the rasa of God?
This is when there is a clash, that one
Bhartruhari or Chitraketu
He renounced that rasa.
That rasa is considered powerful.
But now it's the age of majority, isn't it?
He has no competition.
He went to walk on the path of God.
If someone performs his marriage or puts a tilak on him, then?
Keep it closed.
Someone says, I want to become a renunciate, I want to become a devotee.
If you put a tilak on him, then?
It closes, saying, 'No problem, even if the tilak is done, I want to join anywhere.'
So that rasa is very powerful.
So that is called the path of rasa.
And to connect with God through that method.
To connect with God through that path of rasa.
Rasik means true rasa, which is the rasa of God.
The rasa that leads to Yamapuri, the rasa that brings Yamapuri, that is not called rasa.
There was a maid of a king.
She served the king.
She thought she was just a maid.
So she never thought that the king's bed would be so beautiful.
So she prepares everything and does it.
To the well and the king.
Once she thought, "How is this? If someone sleeps here, what would it be like?"
So she slept.
And if it was AC, I came looking for it.
And the king said the queen must have come.
The king, the queen, the king came.
So she was sleeping like this, in her own bed, in that cot, she was sleeping.
So then she woke up with a start.
She woke up, and then she was punished with twenty-five lashes.
She was whipped.
She slept on the king's bed.
So when she was whipped twenty-five times, she started laughing.
So the king said, "You are being whipped, and you are laughing."
Why are you laughing?
So she said, "I am thinking that if I slept on this bed for half an hour and got so many lashes, what would happen to this king?"
How many will he get?
How many will he get?
He has to take that secret.
The rasa of the world is considered more powerful than the rasa of God.
So there is no deficiency in God's rasa.
It is not strong.
But this jiva has attachment and ignorance.
If there is knowledge, then it is not strong.
If a knowledgeable person goes to take rasa in the world, he will not get it.
If he goes to take it in God, he will get it.
Secondly, he has been taking it since birth, so there is no thought at all.
One who learns to ride a bicycle does not then think about how to ride it, how to do it, and how to take two turns.
It has become customary.
So he goes there.
When two rasas clash, the rasa of the world reaches the other rasa.
The world's rasa does not reach.
Many people go on the path of the world, in the rasa of the world.
The reason for that is the previous practice.
If it is true, then it will break the other one.
If he has developed a liking for God.
If he has developed a liking only for God, then no other rasa will reach him.
All other rasas are tasteless.
Rasa khan khavaiyo ghee ko.
He called it rasa khan.
Then he will not get rasa anywhere else.
If he does not get rasa anywhere else, then Maharaj means that only then is he considered to have developed a liking for God.
He keeps taking rasa in God, and he also keeps taking rasa from the world.
Then it is called a mixture of rasa.
It is not called having rasa.
It is not called rasik.
He does not have the discretion of rasa.
Rice means all are equal.
It gets digested in it.
There must be some good and bad, right?
So all jivas have rasa, as many jivas as there are, all of them have rasa.
Even ants and insects have the discretion of rasa.
If a peanut is placed and jaggery is placed, then if it is digging and eating in the peanut, it will leave it and come to the jaggery like this.
So does it have discretion or not?
Huh?
Does it have rasa or not?
It has both rasa and discretion.
But that is the discretion of the world.
The rasa of God and the rasa of the world, there is no discretion between the two and no difference is seen.
The difference is not felt.
The difference should be experienced.
Then Maharaj says that rasik bhagat is true.
If he experiences it, then no one can stop him.
The rasa of this world cannot stop him.
He does not experience it.
And the other one already has the experience.
So he runs there, our old beaten path.
The path to Jamapuri is correct.
That is indeed an experience.
We don't have to ask anyone where this road goes.
How many times has he reached there?
So you don't have to ask.
That's why people walk more there.
It's better to go on an unknown path, even if there's a slight change, it's fine, but you don't have to ask anyone.
So this path is such that you reach without asking.
If you go to Jamapuri, do you have to ask anyone how to get to Jamapuri?
Huh?
Where to go, you just have to reach there.
From anywhere.
And all his guides are many, and Jam comes here, you don't need to reach there at all.
They will come here as soon as you prepare and take you.
They will take you by the ear.
He doesn't have to ask anyone.
So many people walk there.
No one walks here because no one has this experience.
A new experience is to be had, a new rasa is to be taken.
What is the guarantee that he has developed a liking for God or not?
You have developed a liking for this thing.
It has not come.
How do you know that?
It breaks from the other.
If the rasa breaks elsewhere.
That's fine.
But how do you know elsewhere?
It's remaining.
It is contemplated.
If shrikhand has rasa, what happens?
Huh?
He listens all day, he listens the next day.
Even if he sits down to eat, he listens.
If he listens after eating, then it is called having rasa.
While eating, the rasa is fine.
Which everyone has, right?
It comes, it comes.
But when is it said that the right 'rah' has come?
When there is no yoga.
When there is no yoga and the mind keeps remembering it while sitting.
Then it is said that he has 'rah' in God.
Wherever it comes, it is said that 'rah' has come everywhere.
That is called 'rah'.
Maharaj says that 'rah' is the cause of birth and death.
It takes one to Yamapuri.
If he listens while sitting, it takes him this far.
He is sitting.
So that is called 'rah'.
When is it said that 'rah' has come in the Katha?
After the Katha is over.
After the Katha is over, if he listens for the whole day, and even the next day, then it is said that he has 'rah'.
Does a good menu listen the next day or not?
So?
Then after a year?
He listens even after a year.
He listens for a year.
So if someone doesn't listen to the Katha the next day, then how much difference is there in 'rah'?
Do you listen to the Katha from the previous day?
Huh?
No, then you are wrong 'rah'.
Not 'rahudiya' now.
If he listens to the Katha for a year, then it is called 'rah'.
If he listens to the darshan from a year ago, then it is called 'rah' in darshan.
But he has no 'rah' in darshan, he has no interest in God.
Then how will he listen?
Huh?
How does he listen to this world?
Does he have 'rah' in that?
He doesn't have 'rah' in that.
If he has done darshan, he forgets it.
If he has listened to the Katha, he forgets it.
If he has read it, he forgets it, if he has listened to it, he forgets it.
Why?
There is no 'rah'.
Then Shriji Maharaj said, "Now keep singing kirtans, and listen to this kirtan in the form of a discourse that we are speaking."
Then the Paramhansa said, "O Maharaj, very good, you speak."
Then Shriji Maharaj said,
While singing the devotional kirtans of God, if one finds interest only in God, in the form of God, then it is fine. But if one finds interest elsewhere, apart from the form of God, then there is a great deficiency in that.
Just as a devotee develops affection for the words of God and finds interest in those words, similarly, if one finds interest and affection in the words of songs and musical instruments, or in the words of women and so on, then that devotee should be considered unwise.
There is also a 'ras' that takes one to Yamapuri.
And there is also a 'ras' that takes one to God.
He considered both 'ras' equal, where did he consider both equal?
He knew more 'rah' in that.
Then where is that called discretion?
There are all kinds of 'ras', but not all 'ras' are equal.
The results of all 'ras' are different.
If one takes 'ras' in one place, then he becomes free from birth and death and becomes happy.
And if one takes 'ras' in another place, then there is no end to birth and death.
So he has not made such a distinction.
He doesn't even know whether to take this 'ras' or not.
First, he doesn't know what kind of 'ras' it is.
And then he has not made a distinction.
Many have a half-baked, confused discretion that they shouldn't go this way, but they still go.
Even if this 'ras' should not be taken, he takes it.
Then he has a confused discretion.
It cannot be called discretion.
Huh?
Yes.
Huh?
When 'ras' comes in shrikhand, I see both.
The 'ras' is natural, it comes when you start eating.
I just say it comes, it comes little by little.
This is about eating.
So 'ras' is natural in the 'jiva'.
Adornment is natural in the 'jiva'.
No one goes to teach him, and no one goes to preach to him that he should get married, get married, get married.
No one.
Still, everyone gets up.
That 'ras' is inherent in nature.
Now
There is only one thing to do.
Discernment is not in one's nature.
To take interest, that is in the jiva.
Gunatitanand Swami said that the jiva has a nature to attach itself.
It attaches anywhere, and taking interest is not something that needs to be taught.
Where to take it and where not to take it, that is what needs to be taught.
That's why if one takes interest in God, it comes; if one starts taking it, it comes.
And if one learns the glory, hears the glory, then one develops interest in God.
Then he doesn't have anything.
Even if there is no glory, interest in God still comes; God is such a thing.
When they met God, the gopis didn't have any glory before, yet they took interest in God.
To take interest, did the gopis go to learn how to take interest in God or not? No, nothing like that.
To divert the interest,
to turn it,
that is the thing.
It's not that the jiva is unaware of the method of taking interest from today, and interest is just one thing.
He can take interest anywhere.
But,
where to turn it, that is, to turn it from where he takes interest in this world and take it in God, that discernment he needs to learn.
There is no need to learn how to take interest; he takes interest, so it comes.